Shabbat Parshat Sh'mot December 24-25 '10 - 18 Tevet 5771 We are introduced to Moshe Rabeinu in Parshat Sh'mot. His name appears in Tanach 764 times (724 alone, 40 prefixed) www.ttidbits.com for PDF files of TT (whole, lite, XL), ParshaPix, text file, Palm version, Torah Tidbits Audio mp3 files... and more! Orthodox Union OU Kashrut <> NCSY <> Jewish Action <> NJCD / Yachad / Our Way <> IPA <> JLIC <> Synagogue Support Services <> OURadio.org <> Young Leadership <> Project Areivim <> OU West Coast Stephen Savitsky, President, Orthodox Union Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Steven Weil, Executive Vice President Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus Headquarters: 11 Broadway, New York, NY 10004 212-563-4000 <> website: www.ou.org OU ISRAEL Seymour J. 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Jacobs ZULA Center <> Machon Maayan <> NESTO <> The Jack Gindi Oraita Program <> Mashiv HaRuach <> OU Kashrut Israel Yitzchak Fund, President, OU Israel Rabbi Emanuel Quint, Senior Vice President Prof. Meni Koslowsky, Vice President Dr. Simcha Heller, Vaad member Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Ben Weiner, 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 Z'manim (correct for Jerusalem) Ranges are 10 days, WED-FRI 15-24 Tevet - December 22-31 Earliest Talit & T'filin 5:41-5:45am Sunrise 6:36-6:40am Sof Z'man K' Sh'ma 9:06-9:10am (Magen Avraham: 8:27-8:31am) Sof Z'man T'fila 9:56-10:01am (Magen Avraham: 9:25-9:29am) Chatzot 11:37.5-11:42am (halachic noon) Mincha Gedola 12:08-12:12pm (earliest Mincha) Plag Mincha 3:36.75-3:42pm Sunset 4:44-4:50pm (based on sea level: 4:39-4:45pm) Candle lighting & Havdala times - Israel Standard Time Candles SH'MOT Havdala next week 4:05pm Yerushalayim 5:22pm 4:10 / 5:26 4:23pm S'derot 5:25pm 4:28 / 5:29 4:21pm Gush Etzion 5:22pm 4:25 / 5:27 4:21pm Raanana 5:22pm 4:25 / 5:27 4:21pm Beit Shemesh-RBS 5:23pm 4:26 / 5:27 4:20pm Netanya 5:22pm 4:25 / 5:26 4:22pm Rehovot 5:23pm 4:26 / 5:28 4:21pm Be'er Sheva (& Otniel) 5:24pm 4:26 / 5:29 4:21pm Modi'in - Chashmona'im 5:22pm 4:25 / 5:27 4:05pm Petach Tikva 5:22pm 4:10 / 5:27 4:05pm Maale Adumim 5:21pm 4:10 / 5:26 4:20pm Ginot Shomron 5:21pm 4:24 / 5:26 4:19pm Gush Shiloh 5:21pm 4:24 / 5:25 4:21pm K4 & Hevron 5:23pm 4:26 / 5:27 4:20pm Giv'at Ze'ev 5:22pm 4:25 / 5:26 4:22pm Yad Binyamin 5:23pm 4:26 / 5:28 4:23pm Ashkelon 5:25pm 4:28 / 5:29 4:06pm Tzfat 5:18pm 4:11 / 5:23 4:19pm Zichron Yaakov 5:21pm 4:24 / 5:26 Rabbeinu Tam Havdala - SH'MOT 5:59pm 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 Ashdkenazi 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... Why didn't we tell you about the recent total lunar eclipse before it occurred? Because it wasn't observable from Israel - that's why. (Apologies to our TTreaders in N.A.) And why bring it up now? To review the following: A lunar eclipse takes a couple of hours, while the Moon enters, travels through, and leaves the shadow cast by the Earth from the light of the Sun. The midpoint of the eclipse is the same moment as the astronomical full moon, except the Moon at that moment is not its usual full moon bright self but a dull coppery orange color. KL deadline is before the eclipse, based on average. Lead Tidbit: Tribute to Jewish Women Decided to go with a straightforward title for this Lead Tidbit rather than trying for cryptic or cute. In this week's sedra, we are introduced to the enslavement and oppression in Egypt, yet we are also given a glimpse of the redemption therefrom. This comes with our introduction to the future Moshe Rabeinu and to the details of his experience at the burning bush. But we also get a glimpse of the righteous women in whose merit our ancestors were redeemed from Egypt. The sedra starts with the midwives who defied Par'o and his decree to kill the newborn boys. They are identified as Shifra and Pu'ah and we are taught that they were Yocheved and Miriam. Some commentaries say they were other- wise unknown women - maybe Jewish and maybe Egyptian. This second idea is appealing because it adds to the list of women to praise, since Yocheved and Miriam are on the list for other deeds. Either way, the Torah testifies that the midwives saved the boys, including, we can assume, the future redeemer of Israel whom Par'o was most anxious to dispose of. Then we have young Miriam who earns the title of prophetess for telling her father Amram that his decree (for the men to separate from their wives) was harsher than Par'o's decree to kill just the boys. As a result, he went back together with Yocheved and the result was Moshe. We next come to Yocheved, the aged woman who "miraculously" gave birth to Moshe, successfully hid him for three months, and then prepared and executed the plan to save him by "casting him into the Nile", in a safe way, of course, thereby giving the astrologers of Par'o the erroneous notion that the destined redeemer of Israel was indeed drowned. Now back to Miriam, who stood watch over Moshe in the basket. Par'o's daughter found him, recognized that he was Jewish (that he should have been drowned and killed) and saved him from the harsh decree. Miriam again, suggests to Bat Par'o that she bring someone from the Israelites to nurse the baby. Guess who? His own mother Yocheved. And we are taught the the Jewish women kept up the morale of their husbands (who were abandoning hope) and it is in their merit that we were redeemed. Women, women, women. Where did they get their courage and determination from? Let's go back a book. Sara Imeinu sees that Yishmael is a potentially harmful influence on her son Yitzchak. She tells Avraham to send away Hagar and her son. Avraham doesn't want to. G-d tells Avraham to listen to Sara. What would have happened without Sara's insistence? Itzchak loves Eisav and plans to give him the main blessing. Rivka has a different idea. (Some say that she was guided by some form of prophecy.) She tells Yaakov what to do and is prepared to take a possible curse on herself in order to accomplish what she knows is the right thing. What would have happened without Rivka's bold actions? Yaakov Avinu falls in love with Rachel. He wants only to marry her. Rachel and Leah have a different idea. And they cooperate with Lavan's deception of Yaakov to achieve the goal of building the future Nation of Israel. What would have happened without their determination? Go back even further and see who put into motion the line that would lead to David HaMelech and his entire line until Melech HaMashi'ach. Lot's daughters. And they are joined by the pro-active Naomi and Ruth many generations later, to bring about the rightful place of IMA SHEL MALCHUT. And from the other side? Boaz came from Yehuda. Yehuda "forgot" about Tamar - the other Mother of Royalty, until she engineered events to bring about the progenitor of the Davidic line. Women, women, women. Couldn't David HaMelech be born from a more "normal" lineage? Apparently not. From both the Alter Bubby's and Alter Zeidi's side, we have very unconventional origins. Mainly brought about by the bold, courageous actions of women. You know why firstborn males fast on Erev Pesach and firstborn females do not? Because the males should have died with their Egyptian counterparts - males on their own were not worthy of being saved. The females were worthy. They have nothing to atone for. Kol HaKavod. SH'MOT Stats 13th of the 54 sedras; 1st of 11 in Sh'mot Written on 215.2 lines in a Torah; rank: 18th 7 parshiot; 6 open, 1 closed 124 p'sukim - 15th (tied w/Emor) (Shmot: 2nd) 1763 words - 14th (Emor: 22nd) (Shmot: 2nd) 6762 letters - 16th (Emor: 23rd) (Shmot: 2nd) Its p'sukim are above average in length (number of words and letters). Emor was put in for comparison - look at the differences in rank MITZVOT None of the 613 mitzvot are found in Sh'mot Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya 17 p'sukim - 1:1-17 [P> 1:1 (7)] Sh'mot begins with the conjunctive VAV to link the birth of the Jewish Nation to the foundation laid by the Patriarchs and "Sh'vatim" in B'reishit. The sons of Yaakov are lovingly enumerated again. The starting number of "70" is repeated to impress upon us the tremendous growth of the people even (or especially) under Egyptian oppression, as described in the p'sukim. SDT: The opening words of the sedra and book of Shmot - V'EILEH SH'MOT - form the initial letters of V'chayav Adam Lilmod Sh'nayim Mikra V'echad Targum - And a person is obligated to review the Torah text twice and another time in translation. Baal HaTurim extends this acronym to the next two words. His whole statement is: "One who learns the sedra 2+1, singing it pleasantly, shall merit long life." SDT: The final letters (sofei teivot) of the opening words rearrange to spell the word T'HILIM. When the People of Israel are in trouble (a play-on-words on Egypt - MITZRAYIM - MEITZARIM), they shall use T'hilim to help them focus their prayers to G-d, thereby meriting redemption. SDT: Our first exile was associated with the number 70, the number associated with the members of Yaakov's family who went down to Egypt. The exile following the destruction of the first Beit HaMikdash lasted 70 years. The termination of the final exile will be associated with our dominance over, or recognition and respect by the "70 nations" of the world. [P> 1:8 (15)] A new king "who does not know Yosef" considers the Jewish people a threat and takes measures to enslave and demoralize them. Ironically, he is the first one to refer to us as a nation - "Am Bnei Yisrael". Sometimes it is our enemies who recognize who and what we really are. Par'o called us the Jewish Nation even before we felt that and knew that ourselves. The Gemara tells us of a dispute between Rav and Shmuel as to whether this is really a new king or the same one with new attitudes and decrees. This dispute impacts on a practical halachic issue. If a person sells something as "new" and it was old but renewed (refurbished, renovated, reconditioned), can the buyer claim "false pretenses". Depends on the definition of NEW. He instructs the midwives to kill the baby boys at birth to prevent the development of his "potential enemies" (and to kill off the potential redeemer of the People). They refuse to do his bidding and save the lives of the boys. SDT: VA-T'CHAYENA ET HAY'LA- DIM ... and they gave life to the boys". The Midrash says that not only did the midwives defy Par'o by not killing the boys, they also were responsible for saving those that might have died during childbirth naturally. It is natural that some babies do not survive birth. The midwives were concerned that if they happened to deliver a stillborn, it might appear as if they had carried out Par'o's orders. Their prayers were answered and miraculously none of the babies died. Thus they are credited, not just with assisting in the births, but also with giving life to the babies. There is a parallel idea concerning the night of the Exodus. It is said that even the normal deaths that might be expected in a large population did not occur on the night of the Exodus, lest it detract from the miraculous nature of the Night. Thus, we have then similar miracles at either end of the Mitzrayim experience. SDT: AND THEY EMBITTERED THEIR LIVES... The trop (Torah notes, specifically, KADMA V'AZLA) on these words seem unduly happy for such sad words. The GR"A points out the "happy" result of the unusually harsh oppression, namely, that G-d reacted to Egypt's excess by cutting down our time in bondage to 210 years from the original prophecy of 400, by counting from the birth of Yitzchak, rather than from Yaakov's descent into Egypt. Understand that this is not just an exchange of 210 years of extra harsh conditions for 400 years of regular slavery. Commentaries say that if we did not get out when we did, we would not have made it to Nationhood. SDT VAYAKUTZU... and Egypt was disgusted with Bnei Yisrael. This, says the Sfas Emes, is a CHESED from G-d that allowed the Jews to be isolated and thereby protected from assimilation. SDT: What's in a name? YISRAEL is spelled YUD (Yitzchak, Yaakov), SIN (Sara), REISH (Rivka, Rachel), ALEF (Avraham), and LAMED (Leah). That's what's in a name! Levi - Second Aliya 15 p'sukim - 1:18-2:10 When Par'o sees that his goal is not being accomplished, he orders that all male babies (Jew & non-Jew alike, say our sources) be drowned. The People of Israel miraculously flourish under these adverse conditions. [P> 2:1 (22)] Amram reunites with Yocheved and a baby boy is born. When he is no longer able to be hidden (some say that Moshe was three months pre- mature; that the Egyptians knew when Yocheved was due; there- fore she was able to hide him only for those 3 months), Yocheved prepares a water-proof basket and sets him on the river under the watchful eye of his sister. Bat-Par'o finds Moshe and sends Miriam to bring a wet nurse for the crying infant who apparently will not nurse from an Egyptian breast. Miriam brings Yocheved, Moshe's mother, who takes Moshe until he is weaned. From that point on, Moshe is raised in the royal palace by Bat Par'o (Bitya). She names him Moshe. SDT: Egyptian astrologers read in the stars that Israel's redeemer was soon to be born. They recommended the systematic drowning of all baby boys (including non-Jews, since they were not sure from what nation this redeemer would come). When Moshe was floated on the Nile, the astrologers reported to Par'o that Israel's redeemer was indeed "cast into the river". As a result of this not quite accurate reading of the stars, Par'o withdrew the decree to drown the boys. [This points to the notion that there is something to astrology, but it is a "power" granted and limited by G-d to some individuals.] SDT: On the phrase: VAYEILECH ISH... And a man (from the house of Levi) went... the Baal HaTurim points out the only other occurrence of that phrase, in Megilat Ruth: VAYEILECH ISH MI'BEIT LECHEM YEHUDA... In both cases, a redeemer of Israel results. In our case, Moshe Rabeinu. In Ruth, the progenitor of David HaMelech, his line, to Mashiach ben David. (Had the Baal HaTurim not made this point, there would have been a TTriddle on the phrase!) "And she called his name Moshe, for from the water he was drawn." Shlishi - Third Aliya 15 p'sukim - 2:11-25 It is amazing how many significant events are packed into the 15 p'sukim of this aliya. Moshe goes out to see what is happening with the Jewish People. He kills an Egyptian who was beating a Jew. He breaks up a fight between two Jews (Datan & Aviram). They had seen him kill the Egyptian and report him to Par'o. Moshe flees to Midyan where he saves Yitro's daughters from danger. Yitro welcomes him to his home (and family). He takes Tzipora as a wife. She gives birth to son Gershom. SDT: Yosef was identified by the Wine Steward as a NAAR IVRI, a Jewish lad. Moshe was identified by Yitro's daughters as ISH MITZRI, an Egyptian man. Yosef was privileged to have his remains buried in the Land of Israel. Moshe did not have that same "z'chut", although it was mainly Moshe who brought Yosef's remains from Egypt to the threshold of Eretz Yisrael. Gives you pause for thought. No criticism is intended. [P> 2:23 (3)] Meanwhile, after much time passes, the king of Egypt dies (or maybe got so sick that it was like he died) and the oppression in Egypt is greatly intensified. The People react by calling out to G-d. He too, "reacts..." SDT: When Moshe realized that Datan and Aviram informed on him to Par'o, the Torah tells us that Moshe was afraid. Rashi says that we can understand that literally, but also on a deeper level. With Jews like Datan and Aviram, Moshe feared that the people of Israel might not merit redemption. (Note that Rashi includes the p'shat (plain) meaning as well as the additional meaning. Both apply in this case. It isn't always so that the plain meaning is retained when there is a drash that is the preferred way of understanding the text.) R'vi'i - Fourth Aliya 15 p'sukim - 3:1-15 [S> 3:1 (39)] Moshe is tending Yitro's sheep. An angel appears to him from a "burning bush that is not consumed". Moshe turns aside; G-d calls to him. He tells Moshe that He has heard the people's screams and that he is going to take them out of Egypt and bring them to a Land of Milk and Honey. Moshe asks "why me?". G-d assures Moshe that He will be with him and that as proof of the Divine nature of his mission, Moshe will be bringing the people back to "this spot" (Sinai) to "serve G-d" (and receive the Torah). Furthermore, Moshe is to "reintroduce" G-d to the People. Moshe asks G-d what he should tell the People when he comes to them at G-d's command. G-d's answer spans nine p'sukim (3:14-22). G-d identifies Himself as EH-YEH ASHER EH-YEH (ALEF-HEI-YUD- HEI is one of the 7 names of G-d that may not be erased. It is probably the least known of the list of seven.) This name of G-d's has the meaning: I will be with you (Bnei Yisrael) in your time of trouble (in Egypt) as I will be with you in future situations of enslavement and oppression. SDT: Baal HaTurim points out that the letters of this unusual name of G-d total 21. The initial letters of the first three names of G-d in the Thirteen Divine Attributes are YUD, YUD, ALEF = 21 (HaShem, HaShem, Keil...). The initials of the Patriarchs are ALEF, YUD, YUD = 21. The initials of the Five Books of the Torah are BET, VAV, VAV, VAV, and ALEF = 21. At Moshe's suggestion, so to speak, G-d agreed to be identified to the people as "just" EH-YEH, with the more comforting connotation of "I will be with you", without the implication that there will be other periods of oppression in the future (based on Rashi). G-d gives Moshe detailed instructions as to what to say to the people. He tells Moshe how the people will react and how Par'o will react. He tells him about the plagues and about the "friendly" reaction of the Egyptian people. Chamishi 5th Aliya 24 p'sukim - 3:16-4:17 The prophecy at the Bush continues... G-d tells Moshe: (a) to gather the elders of Israel and tell them that G-d will be taking them out of Egypt and bringing them to the Land of Israel, (b) the elders will accompany Moshe to present the demand for release before Par'o, (c) Par'o will not acquiesce, (d) I will smite Egypt and then they will send you out, (e) the Egyptians will "lend" the People of Israel many belongings. Moshe asks "on what basis will they believe me?" G-d gives Moshe three signs to perform for Par'o and the People. The three signs are the staff becoming a snake and then turning back into a staff. His hand inserted into his cloak and emerging stricken with Tzoraat and then being restored. Taking water from the river and spilling it on the ground and it turns to blood. SDT: Rashi says that the first two signs were also reprimands to Moshe for speaking against the people and doubting in advance their potential to believe what he would tell them. This is Lashon HaRa, and both the snake and the Tzoraat are associated with Lashon HaRa. The third sign seems to have been specifically selected by G-d (perhaps) to be a bridge and introduction to the MAKOT (plagues), the first of which was an extension, let's say, of the third sign. Moshe still questions G-d as to "why me"; G-d gets angry (so to speak) at Moshe for doubting His choice of leader. G-d informs Moshe that Aharon will assist in these matters. Moshe is instructed to have his special staff with him when he presents himself to the People and Par'o. SDT: The Staff, HaMateh. Baal HaTurim says that there is/was a scribal custom to put Torah crowns on the TET in the word THE STAFF. This, to hint to the fact that Moshe was the ninth (TET=9) righteous individual who had the miraculous staff in hand. (Pirkei Avot tells us that the Staff was one of the items created in the instant between the Six Days of Creation and the first Shabbat B'reishit.) The previous eight are: Adam, Chanoch, No'ach, Shem, Avraham, Yitzchak, Yaakov, Yosef. The Midrash says that Moshe had many names: Yered, Chever, Y'kutiel, Avigdor, Avi-Socho, Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of all his names, he is only called Moshe - even by G-d - to give honor to the acts of kindness of the one who found him and saved him from the water - Bat Par'o, the future Bitya (not Batya). Rashi says that Moshe's experience at the Burning Bush and his communication with G-d there lasted for SEVEN DAYS! All during that time, G-d was trying (so to speak) to convince Moshe to undertake his mission. Shishi - Sixth Aliya 14 p'sukim - 4:18-31 [P> 4:18 (9)] Moshe returns to Yitro and tells him that he must go to his brethren. Yitro sends Moshe on his way. G-d tells Moshe that it is safe for him to do so. Moshe takes his wife and sons and returns to Egypt. G-d reminds Moshe about the signs he is to use before Par'o, that Par'o will not listen, and that he (Moshe) is to say to Par'o that if he does not release the People, G-d will kill his firstborn. (Thus the last Plague was really the first warning to Par'o. All the other Plagues served their purposes, but all pointed to Makat B'chorot.) On the way, Tzipora circumcises her son. Commentaries explain that Moshe had neither circumcised his son Eliezer because of the danger in traveling when recently circumcised, nor did he postpone his return to Egypt, which would have been in defiance of G-d's command. It seems that he was in error in not having circumcised him, hence his life was in jeopardy until Tzipora did the circumcision. A question that arises from this episode concerns the acceptability of a female circumcising. Commentaries solve this problem in different ways. [P> 4:27 (29)] G-d tells Aharon to greet Moshe. Moshe tells Aharon all that has happened. They gather the elders and Aharon tells them what will occur. The People believe what they hear and bow to G-d. SDT: Rashi says that the donkey that Moshe used to bring his family to Mitzrayim was the same one that Avraham took to the Akeida and the one that the Mashiach will ride upon. Why not a regular donkey? To tell us that these monumental events were not haphazard, but rather specially prepared parts of G-d's master plan for the world. Sh'VII - Seventh Aliya 6 p'sukim - 50:21-26 "And then, Moshe & Aharon go" to Par'o and say to him "Thus says G-d: Let my People go..." SDT: Notice that the elders are not mentioned. Rashi tells us that one-by-one, the elders "disappeared" (in fear of Par'o) as the entourage was going to Par'o, until only Moshe and Aharon were left. Because of this, it was to be this way at Sinai also. The elders were left at the foot of the mountain and Aharon and Moshe ascended. (Then Aharon stopped and Moshe proceeded to the top.) Par'o refuses, questioning who this G-d of Israel is. He then increases the burden on the People (who obviously have too much free time because they ask for a 3-day release) by requiring them to also collect the straw for the raw materials of the bricks they have to make. The leaders of the People bear the brunt of the new edicts and complain to Par'o. Par'o blames Moshe; the People react with anger and disappoint- ment (excusable under their circumstances). Moshe tells G-d that his efforts were counter- productive. G-d says that NOW you (Moshe) will see what G-d will do to Par'o... Maftir is the last 3 p'sukim. Haftara 23 p'sukim Yeshayahu 27:6-28:13, 29:22-23 As the sedra tells of the family of Yaakov in exile, so does the prophet tell of the exiles of the People of Israel. The sedra contains G-d's prophecy to Moshe Rabeinu at the Burning Bush, of the redemption of Israel, the subsequent Standing at Sinai, and the entrance into the Land flowing with Milk and Honey. The Haftara contains the prophecy that there will come a day when the Great Shofar will sound, and the exiles will come from their places of dispersion, and they will come to serve HaShem and bow to Him in Jerusalem. The sedra speaks of the First Redemption; the haftara of the Complete Redemption. Interesting... EIDOT MIZRACH read a different haftara for Parshat Sh'mot - the first perek of Yirmiyahu, which is the first of the three Haftarot of Calamities which are read between Shiva Asar b'Tamuz and Tish'a b'Av. Notice how the S'fardim went in the direction of matching the enslavement in Egypt with the prophecies of destruction, whereas the Ashkenazim went in the direction of Geula to Geula. Train of thought... Ashkenazim have a custom not to eat roasted meat at the Seder, in commemoration of the destruction of the Beit HaMikdash. S'faradim have a custom to eat roast meat at the Seder, in commemorate the Beit HaMikdash. Opposite ways to mark the opposite aspects of the Mikdash - its standing and its destruction. The perspectives switched from the haftara of Sh'mot to the Seder meal. Just an observation. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 544 Pledges to Charity There is an authority that if one states "I hereby pledge that I give my watch to Charity A", the pledge is binding. This authority holds that this is true even if the person pledges something not yet in existence, such as by stating "I pledge to Charity A the fruit that will grow on my tree two years hence." The reason is that a person's pledge to charity is legally binding and may be sued upon by the charity. Therefore if a person who is on his deathbed makes a gift to charity of something not yet in existence, such as the fruit that his tree will bear two years hence, the pledge is binding. It is binding although the pledge is a non- physical thing and the thing that he pledges is not yet in existence. A person may pledge to a charity all of the income of a lease that will be entered concerning property that he owns. It is similar to his having transferred the tree to the charity for its fruit, which is a valid transfer. This is not a transfer of a thing not yet inexistence, since the tree exists now. There is an authority that disagrees with the foregoing and holds that the halacha as stated above is not correct in two respects. (1) A vow is binding if the vow states that the person making it takes it upon himself to fulfill the vow, that it is a personal obligation and not a gift. Then he has the obligation to do the thing he utters. Since the gift is for a thing not yet in existence, it need not be honored. The gift would have been binding if he had stated "I hereby take it upon myself that I will give the fruit that will grow on my tree two years hence to charity." (2) Even if he had stated it in the context of a vow that he obligates himself to do something it is not binding after he dies. But if he is on his deathbed and the gift is to Charity A, a thing not yet in existence, as soon as he dies the pledge to deliver the gift is terminated. Thus if he is alive when the tree bears the fruit he pledged, he must fulfill the pledge and the fruit of that year belongs to charity. According to this second view the donor's pledge would have been binding had he stated that he hereby gives the tree to charity for its fruit. Since the tree is transferred while the donor is alive, the fruit will be given to charity even after the death of the donor. A creditor pledges money owed to him to a charity. Since the debt is not a physical thing he cannot give it to a charity. However, if he states "I hereby give the money to a charity when I collect it" it is binding, Similarly, if a person states that when I purchase this object it will be given to charity, it is not binding. "ETHICAL ISSUES IN THE CORPORATION [3]" A "Challenges of Money" article by Dr. Meir Tamari Financial reports are meant to provide shareholders, investors, government authorities and creditors with a true picture of the corporation's business activities, its assets and its liabilities. The reliability and usefulness of such reports depends on the degree of full disclosure, the veracity of that disclosure and the ease with which it is available. Such disclosure enables all concerned to conduct their relationships with the corporation in a manner most beneficial to them. As we have seen in many scandals and stock- market collapses, imaginative book- keeping and creative reporting falsify the data, causing losses and damages to many, including often innocent and trusting people. Such biased, misleading or false reporting becomes a defect in the article being traded, in this case the corporation, and is there- fore in contradiction of the halakhic demand for full disclosure: "One is not permitted to cover a defect in the goods sold. If there is a defect, then the seller is obligated to make this known" (Choshen Mishpat 228:6). In all countries, most corporations are not listed on a stock exchange but rather are closely held, with a few shareholders often family related. In such corporations it is difficult, often impossible, to separate the affairs of the corporation from the personal financial interests of the shareholder; for that reason creditors will not lend without a personal guarantee from the major shareholder. We are concerned here with the moral problems with regard to the allocation of profits in such corporations. Such firms distribute their profits either completely or predominately in the form of personal expenses, salaries and perks, rather than in the form of dividends. This is because of double taxation practiced in most countries, whereby the corporation pays income tax on its pre-distribution profits and the shareholder pays personal income tax on dividends from the same profits. The non-dividend forms of profit distribution are usually considered tax deductible and the recipient is liable for personal tax; however, this tax has been shown to be extremely difficult to collect. This tax problem is not restricted to corporations and will be dealt with elsewhere. However, since only part of the salaries, perks, expenses etc. are not in fact connected with the firm's functioning, they actually represent a distribution of profits in which those shareholders who are not active in the daily management of the firm, are unable to enjoy. This places a halakhic obligation on the active ones, to divulge the amount and nature of such distribution to the others. Non-disclosure of the element of profits distribution of the active share- holders would seem to be g'neivat da'at (deception), if not geneiva mamash (actual monetary theft) , similar to non-disclosure of defects or short- comings in the quality of goods, false packaging, or advertising. This non- dividend form of distribution disguises the asset value of the corporation which is always affected by the profit-stream or earning power of the corporation. Since shareholders are in effect, buyers of the corporation, such distortion would seem to be a transgression similar to those protecting all other buyers in the market-place. The separation of ownership from management and effective control may also involve the active shareholders in the injunction against ona'a in which Rambam includes pressuring someone to sell or to act against his will. The shareholders active in daily management usually own more shares but, always have a greater degree of control, which enables them to exert great pressure on the others to agree to actions against their will and often not to their advantage. This issue of coercion exists in the corporation listed on a stock-exchange, in the person of the directors or controlling shareholder who are able to dictate policy to captive minority shareholders; its common form, but by no means the only one, is exaggerated managerial remuneration. In quoted corporations, in contrast to closely-held ones, this problem is well known and easier to control through legislation and public supervision. Perhaps the following real life example may serve to highlight the ethical issues involved in corporate financial reporting in the closely held private corporation. A father wanted to bequeath his corporation equally to his four children, only two of whom were active in management. It was pointed out to him that he would actually be harming the other two. The active ones would draw their profits in non- dividend forms leaving less to be divided equally. Furthermore, over the years, the active ones would be at liberty to act solely in their own selfish interests thereby possibly disinheriting the others of their share of his bequest. 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] Praying with Passion [10] Gimatriya Match [11] Maharal on the Sedra [12] Unlocking the Torah Text [13] Oz Torah [14] MicroUlpan [15] 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... [The following is adapted from a Din Torah at Eretz Hemdah's Beit Din with the litigants' permission. We are sharing only portions of the deliberations.] Question: The Cohens were making aliya from the US. In order to make it more financially feasible to send a lift in a large container (where one saves money if he can come close to filling it) which they could not fill with their own items, they decided to rent space to acquaintances. The Levis (also olim) were among those who accepted the offer and ended up paying $1500 (out of a total of app. $10,000) for their things. They were told that in the professional packing process, their items (especially breakables) would take up much more room than one would expect. The Levis brought over many household items in marked boxes, where they were placed in a corner of the Cohens' basement. The Levis took up the Cohens' offer to insure part of their goods, but underpriced the value for insurance because they heard that the companies do not always pay. The Levis had no contact with the companies involved in the shipping; everything was in the Cohens' name. The movers did not pack all of the breakables with bubble wrap and did not separate different families' items as instructed. As a result, several of the Levis' things were broken, and they had to return to the Cohens' Israel home several times to look for things. Although the Cohens sent claim sheets to insurance three times, the insurance evaded dealing with it and the Cohens have given up. The Levis wants the Cohens to pay for the lost and broken items. They also want a refund of part of the shipping fee due to the poor service they received and the fact that their items were not packed in the bulky way that justified the $1500 fee. How much, if at all, should the Cohens pay? Answer: The Cohens are shomrei sachar (paid watchmen) for the shipment, even if they only charged per space, as defrayal of costs is of value and a shomer sachar need not receive formal payment (Bava Metzia 80b). If a shomer hands over responsibility for the items to another shomer, within expectations, shomer 1 is exempt from responsibility (Shulchan Aruch, Choshen Mishpat 291:21). If shomer 2 did an insufficient job, shomer 2 has to pay (ibid. 24). There is a machloket (two opinions in Rama, ad loc.) whether, when shomer 2 has no money to pay, shomer 1 assumes responsibility to pay. Since, according to the arrangement, the Levis cannot approach the shippers or the insurance, this case seems parallel. However, when owners knew who would be serving as shomer 2, shomer 1 is not obligated if shomer 2 fails to pay (Shach, CM 291:32; see Pitchei Choshen, Shomrim 4:(44)). That is the case here. In fact, the Levis' description of why they insured as they did displays their understanding that the insurance company would be the address for such common problems. They should have raised the issue of the Cohens' responsibility if they thought they should be responsible. Both sides realized the Cohens were obligated to do their part by filing a claim, which they seemed to have done. Thus, the Cohens are, on a certain level, exempt. However, there are claims with some basis, that the Cohens were deficient in performing their part of the job, which includes giving the packers firm instructions how to pack, supervising the job, and filing with the insurance in a way that they would not evade payment. The gemara (Bava Metzia 42b) teaches us that even when giving responsibility over to shomer 2, how it is given over can obligate shomer 1. Even if their performance was not negligent (p'shiya) given the difficulty involved, it is far from clear that they took all of the precautions a shomer sachar is obligated in. Since in any case, a shomer has to, in theory, swear that he fulfilled his obligation, and in lieu of oaths in our times a compromise is enforced instead, we obligate the Cohens to pay [a certain amount - the calculation is beyond our scope, as are other elements of the analysis]. [2] Candle by Day Similar effects can stem from different causes. We often err by indiscriminate association in ascribing the wrong causes to such effects. 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 His entire life R' Naftali Amsterdam worked on his own moral improvement, in keeping with the teachings of his Rebbe, R' Yisrael Salanter and the Mussar movement. He explained this as follows: "When a male is born, his body is imperfect and he needs a brit mila, by removing the foreskin, to perfect it. By the same token, each person's soul is imperfect. Only by removing once's bad traits does one perfect the soul." ### In the Communist drive to "rid" the Jews of their religion, many Jewish leaders were exiled to Siberia. Among these, was R' Yechezkel Abramski. Those who had been exiled were beaten mercilessly for the slightest infraction, made to wait in the freezing cold extremely long hours, and given very little to eat. Many died under this brutal regime. Discussing that time, R' Yechezkel noted: "When I would arise each morning, I would recite the "Modeh Ani" prayer, the prayer thanking Hashem for the new day. But I thought to myself, "What type of day awaits me? Another day of very hard work, of beating and humiliation. Now, if I could at least have some time to study Torah ... However, I never had time then for that. What, then, was I thanking Hashem for on the new day? However, when I continued saying the Modeh Ani and reached the words, "rabbah emunatecha" - "my faith in You is great - " I was comforted. The Communists could take everything away from me except for one thing, and that is my faith in Hashem, My Creator. To have another day in which I could have faith in Hashem was a reason to appreciate the new day. [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively Chazal relate (Brachot) that every Jew deep down in the essence of his neshama wants to do G-d's will, but the yetzer hara and subjugation to the nations of the world, at times, prevent him from doing so. Hence, the land of Egypt where the yetzer hara was most intense and where the subjugation of the Jewish people was in force, prevented the Jews from expressing their true essence and expanding their horizons, and hence was a constricting and constraining, "narrow" atmosphere. However, in Eretz Yisrael, the holy and pure land, a Jew can choose to utilize this atmosphere to free himself from the yetzer hara. Likewise, in Eretz Yisrael, we can be free of subjugation to the nations of the world. Hence, we can be wide opened, unobstructed and unconstrained in expressing our true essence by doing G-d's will. Hashem revealed to Moshe this spiritual aspect of Eretz Yisrael as well as its physical attributes of being a land flowing with milk and honey. However, the Jewish people were not yet on the level to appreciate this lofty spiritual aspect of Eretz Yisrael. Hence, they were to be informed only of its physical attribute of being an ERETZ ZAVAT CHALAV UDVASH and hopefully the desire for the land for purely physical reasons would in time motivate them to a recognition of its spiritual attributes also. MITOCH SHELO LISHMA BA LISHMA. Rabbi Zev Leff, Moshav Matityahu 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 - SH'MOT 1) Why does the Torah state AND THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL WHO ARE COMING TO EGYPT in the present tense (1:1) considering the fact that they already came to Egypt in the past? 2) Why does Par'o state that the Jewish nurses should check on THE BIRTH TOOL to determine if the child was a boy instead of simply saying SEE IF IT IS A BOY (1:16)? 3) Why does the Torah say that Moshe's mother saw THAT HE WAS GOOD AND HID HIM FOR THREE MONTHS (2:2)? Had the child not been GOOD would she have not tried to hide her son? Parsha Points to Ponder by Rabbi Dov Lipman, teacher at Reishit Yerushalayim and Machon Maayan in Beit Shemesh; author of "DISCOVER: Answers for Teenagers (and Adults) to Questions about the Jewish Faith" (Feldheim); "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" (Devora);"SEDER SAVVY" (Targum) - ppp@ouisrael.org Ponder the Qs first, then... Suggested answers 1) Daat Zekainim Mibaalei HaTos'fot answer that through the use of the present tense, the Torah is teaching that as soon as Yosef died, which happened at the end of last week's parsha, the Egyptians began to relate to the children of Yaakov as if they had just come to Egypt then, including the assessment of taxes. This laid the groundwork for the eventual persecution and slavery. 2) The Ohr HaChayim explains that Par'o's plan was for the Jewish women to not be aware of the fact that the nurses were killing the child since if they saw this, it would certainly lead to a revolt and problems for Par'o. The nurses were told to determine if the child was a boy before the mother could even see if the child was alive and then, after killing the child, they would say that the baby was born dead and the mothers would not realize that anyone killed their son. (This also explains why Par'o wanted the girls to live. If all children were being born dead this would definitely expose the plot) 3) Rav Hirsch explains that on its most basic level, GOOD means that he was a quiet and well-natured child who did not make a lot of noise. Thus, she would be successful in hiding him. Most babies make a lot of noise and hiding them would simply not be an option. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il TAXES The last days of 2010 are here - people finishing up their bookeeping for this fiscal year to make sure everything is in order for the tax man. An early reference to taxes is found in this week's portion. In describing the new Par'o's fear of the Israelites who were "too numerous and too mighty" and who might therefore join Egypt's enemies during a possible war, we see a progression of edicts enacted by Par'o. The first stage in Par'o's plan was placing SAREI MISIM - tax officers over the Israelites. What exactly were these tax officers supposed to do? What kind of tax were they supposed to collect? The Magid D'varav L'Yaakov, Rabbi Yisrael Yaakov Algazi says that the purpose of this tax was L'MAAN ANOTO... He reads the word INU'I from the root word ANI - to become poor. This seems to be referring to a monetary tax. Rashi on the other hand says this was a tax of physical labor - building the cities of Pitom and Raamses. The Ramban, agrees with Rashi saying it was one of the stages in Par'o's "final solution" plot. We see this kind of tax MAS OVED, in other places in the Tanach, such as Shmuel's description to the nation of the services they will have to provide for the king if they choose to have one (Shmuel Alef 8:11-13). He, of course, was trying to dissuade them from having a king. Achashverosh also instituted a tax on his populace (Esther 10:1). Conquering nations would usually institute a laborers tax (Yehoshua 16:10, Melachim Alef 19:21). And King Solomon instituted a tax of 30,000 workers to go to Lebanon to cut trees in order to build the Beit HaMikdash (Melachim Alef 5:27-28). The difference between Solomon's tax and Par'o's was that in the case of Solomon there were a limited amount of workers who worked a limited amount of time while in Egypt all the Israelites were forced to work an unlimited amount of time AVODAT PARECH. Universally, tax men are despised - as we read in the translation of the Targum: VAYASIMU ALEIHEM SAREI MISIM - UMANI'U ALEIHON SHILTONIN MAVASHIN, he put people over them who would do evil. There are discussions in the Talmud (Baba Kama 113.) referring to tax collectors as bad and as thieves (Shavuot 39a) if they take too much money. This also raises the question (Sanhedrin 25b) whether tax collectors may be used as witnesses (for any case) in a Beit Din if they are thought of as robbers. The purpose of Par'o's taxes was not to improve the roads or the health system in Egypt but was rather L'MAAN ANOTO - just in order to afflict the Jews. It wasn't so much that Par'o needed their money or their work - he just wanted to afflict them. Nowadays we may also feel afflicted by the tax man. As the saying goes, "there are only two things one can not escape - death and taxes." But living in a somewhat democratic country we still have the freedom to get a good accountant to help us only pay what taxes we must, and we can try to elect people who we feel will use our tax money properly. If you haven't already, there might still be time to give that donation you have been carrying around with you for weeks and still get a receipt to include in your 2010 taxes. For more on this topic, see Yaakov Potzvosky's article edited by Aviad Hacohen and Michael Vigoda www.daat.ac.il/mishpat-ivri/skirot/58-2.htm Cabbage is one of the slang names for money and money is what we associate with taxes so this week's recipe is for stuffed cabbage. Hopefully the taxes that each of us must pay this year won't be stuffed more then necessary. STUFFED CABBAGE - HOLISHKES 12 large cabbage leaves 1/2 cup cooked rice 1/2 kilo ground meat, turkey or chicken 1 onion, minced 3 cloves garlic, finely minced 1 tsp salt 1/2 tsp. black pepper 1 egg, slightly beaten 1 cup tomato juice 2 Tbsp red wine vinegar 3 Tbsp olive oil 1/4 cup brown sugar 1 bay leaf Cook the rice 2-3 minutes less than usual - it shouldn't be too dry. Wash and check cabbage leaves. Dip leaves into simmering water or steam leaves in a colander over hot water until they are soft enough to roll up. Allow to cool slightly. If cabbage leaves have a thick stem, you can thin it down using a vegetable peeler or sharp knife. Combine meat, onion, garlic, salt, pepper, rice and egg. Place a spoonful of the meat mixture in the center of each leaf. Fold the sides up over the filling and tuck in the edges. Fasten with a toothpick. Repeat same procedure with all the leaves. Place in a greased 2-quart baking dish. Combine tomato juice, vinegar, oil and salt to taste. Pour tomato mixture over cabbage rolls in dish. Sprinkle brown sugar over the top. Add bay leaf. Cover with foil and bake in a preheated 180C oven for 45 mins. Add liquid during baking, if needed. Remove foil during the last 10-15 minutes of baking time so the cabbage tops can brown lightly. This can be made on the stove instead. Place a few leaves of cabbage on the bottom of the pot before placing a layer of rolls and a little sauce; top with another layer of cabbage and some sauce, etc. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Ovarian Transplants and Halacha (1) In recent years there have been a number of papers presented that report successful cases of ovarian transplants. This is a relatively new technology that seems to offer a promising option for certain select patients, while raising a number of halachic questions that we will discuss over the next few weeks. Interestingly, we will see that this is not a new discussion at all, but is rooted in a surgery that was reported to have been performed over a hundred years ago and was debated both in the medical community and in the halachic literature of the time. We will also see how recent medical discoveries may have an impact on halachic decisions regarding some of these questions. Before we embark on the halachic discussion let us look at the medical treatment itself. Ovaries are organs that contain and develop all the eggs that will be produced during the reproductive life- time of a woman. The currently-held opinion is that at the point of conception the ovary contains all the eggs that will ever develop during a woman's reproductive years. The ovarian reserve diminishes until it eventually is exhausted and the woman reaches menopause. In some rare cases, for reasons that we do not always know, some women suffer from premature ovarian failure - their ovaries cease to ovulate, behaving like the ovaries of a much older woman; this can occur at any age. The only treatment option that we can currently offer in these cases is an egg donation from another woman. There are many who choose this alternative; for those who reject it, however, there is nothing else that can be done. This is the primary motivating factor for considering an ovarian transplant. In the ovarian transplant procedure, the medical team involved was success- fully able to remove part of an ovary from a fertile woman and transplant it, connecting it with the non-functioning ovary of the patient. The doctors observed that over time the failing ovary regenerated and started ovulating. They recorded that the signs of menopause that we discussed last time (such as a high level of follicle stimulating hormone - FSH) decreased and the recipient of the new ovary was, for all intents and purposes, a fertile woman. next page They then reported that some of these patients went on to become pregnant naturally and to give birth, a feat heralded as a medical breakthrough which offered new possibilities for women who had previously suffered from premature ovarian failure. In our next article we will discuss some of the important limitations of this treatment. [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb SH'MOT Open Eyes, and an Open Heart I was always taught of the advantage of simplicity in language. My favorite author during my adolescence was Ernest Hemingway, and I remember reading comments that he made criticizing those who used multi-syllable words when shorter words would suffice. Then, I went to graduate school in psychology and learned quite the opposite lesson. There I learned that if one could invent a word with multiple syllables to describe a simple phenomenon, he could gain credibility as an expert, even without real expertise. Take, for example, a word with seven syllables: compartmentalization. Sounds impressive, but what does it mean? The dictionary that I consulted offers two meanings. One, "the act of distributing things into classes or categories of the same type." A simple definition, but one having nothing to do with psychology. The second dictionary definition that I discovered is "a mild state of dissociation." Of course, to under- stand this definition, one must know that dissociation is a psychological process by which one splits two sets of perceptions or emotions into two separate inner worlds so that one does not affect the other. All of us practice compartmentalization in this sense when we turn on the television, see some news events that are especially troubling to us and simply turn off the TV. Many of us did this recently when we witnessed the terrible forest fires in northern Israel and the horrible deaths of more than forty people. Watching the agony of the families whose loved ones were consumed by that fire was, for many of us, too much to bear. And so, perhaps after a minute or so, we turned off the TV to avoid being confronted with such human suffering. This might be normal human behavior, and perhaps even necessary to avoid being constantly overwhelmed with negative emotions. But it is not the behavior of a true leader. And it was not the behavior of Moshe in this week's Torah portion, Sh'mot. Rather, "...he went out unto his brethren, and looked on their burdens..." (Sh'mot 2:11). Upon which Rashi comments, "He gave his eyes and his heart [in order] to be troubled about them". Not only did he not avoid the scene of Jewish suffering, but he made sure that he beheld it ('his eyes'), and that it affected him emotionally ('his heart'). Two very important, albeit very different, early 20th century commentators have much to say about our verse. Rabbi Joseph Hertz, in his sadly neglected commentary, writes, "He went out to his brethren. In later ages it must alas be said of many a son of Israel who had become great, that he went away from his brethren." How well this former chief rabbi of the British Commonwealth captures the notion of compartmentalization. It is the process by which we "look away" from upsetting scenes, rather than carefully looking "at them". Rabbi Simcha Zissel Ziv, known as the "Alter" (old man) of Kelm devotes the opening sermon of his remarkable collection of ethical discourses to our verse and to the criticism of the psychological process which we call "compartmentalization". The "Alter" points out that Moshe was not content simply to hear about the suffering of his brothers while he sat comfortably in the palace. Rather he "went out" to see for himself. Moshe wanted to witness the suffering of his brothers personally. Moshe knew the secret of the power of direct sensory perception. Moshe wanted to have the image of the burdens of slavery impressed upon his mind's eye. For the "Alter", who was one of the earliest leaders of the Mussar movement, ethical behavior demands the use of imagery to arouse emotions and thus stimulate proper ethical behavior. Moshe used his eyes to inspire his heart to motivate his actions. Vision, feeling, behavior: the three essential components of the truly ethical personality. The lesson for all of us here is that to be a truly ethical person, one must invest in the effort of becoming familiar with the plight of others. One must avoid the temptation of "looking away". From a psychological perspective, compartmentalization might be a healthy defense mechanism, necessary to avoid being flooded by images of evil. From an ethical perspective, on the other hand, compartmentalization is a seven-syllable word which, in simple terms, means avoidance of one's responsibilities to another. How instructive is the Hasidic tale of the Rabbi who met the village drunkard in the town square. The drunkard asked him, "Rabbi, do you love me?" To which the rabbi replied, "Of course I love you. I love all Jews!" The drunkard then responded, "So tell me then, Rabbi. What hurts me?" The rabbi had no answer, and so the drunkard exclaimed, "If you truly loved me, you would know what hurts me." To know what hurts, we must be sure to open our eyes and hearts to see and feel the pain. [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire P'sukei d'Zimra: Hodu The Eternal Nation Meaning: translation... O seed of Israel, His servant, O children of Yaakov, His chosen ones... Remember His covenant forever... Then He established it for Yaakov as a statute, for Israel as an everlasting covenant... He let no man rob them, and He rebuked kings for their sake: "Dare not touch My anointed ones... Theme: An essential concept of the prayer Hashem's Promise of Protection We thank G-d for protecting the Jewish nation by invoking Hashem's everlasting covenant and His warning, "Dare not touch My anointed ones." Insight: Deeper meanings... The Miracle of Jewish Survival In 1899, the essayist Mark Twain wrote of his objective observations of a unique phenomenon in the history of the world - the enduring strength of the Jewish people. This was, of course, even before the Holocaust brought the miracle of survival to a whole new level. "...Great and influential powers such as Egypt and Persia rose, filled the planet with sound and splendor, then faded and passed away; the Greeks and the Romans followed, and made their impact, and they are gone; others have held their torch high for a time, but it burned out, and they are no longer of import. "The Jew has seen them all, beat them all, and is now what he always was. All things are mortal but the Jew; all other forces pass, but he remains. Many have wondered, what is the secret of his immortality?" The secret is G-d's promise to Avraham: "And I will make of you a great nation; I will bless you, and make your name great.." The realization of this promise throughout history is clear proof of Hashem's Divine guidance. Rabbi Chatzkel Levenstein would often refer to this miracle as it was expressed by Rav Yaakov Emden in the introduction to his siddur: "One who thinks about the fact that we [the Jewish People] are standing in exile and cling to God between nations who persecute us and cause us trouble, recognizes the great wonder that we have survived since the destruction of the Holy Temple until today. To me, this miracle is greater than all miracles and wonders that God performed in Egypt and when He redeemed us from servitude and split the Reed Sea and all the other miracles." Each episode of Jewish history features dramatic tales of Divine intervention, steadfast emunah and moral courage that have foiled every effort to silence the Torah's voice in the world. Rather than being nullified by the cultures of exile, Jews have planted Torah wherever they have dwelled. Often, after a period of persecution, one can see clearly how Hashem had laid the groundwork for survival decades or centuries before the threat arose. The vast Torah world that has flourished in America (and Israel - ed.) is but one more dramatic chapter in the miraculous saga of the Jewish People. In little more than half a century after near-total devastation, we can witness with our own eyes a rebirth that defies all odds and expectations. God's Hand is there, apparent as daylight, to anyone who wishes to see it. Visualize: Images that bring the prayer to life Connections to Eternity Miriam lights the candles on Friday night for the first time. It's her first Shabbos as a married woman. She adds her lights to those of her mother, who has been lighting for the past 25 years, following in the footsteps of Miriam's grandmother, her great-grandmother, and so forth, in an unbroken chain spanning the centuries. She says the same blessing they said. She sighs the same sigh of contentment, reaches for her siddur and sings the same words of "Lecha Dodi," that have traveled intact from the Tzfat of the 16th century through the Europe of her ancestors, into her own American suburban home. She flashes for a moment on the future - as yet a far-off vision - in which her own daughter will light her own, first Shabbos candles. There will always be Shabbat in the world, because there will always be Jews. G-d promises it will always be so. Connected to the Eternal through Torah and mitzvos, it is inevitable that the Jewish people, too, will endure forever. Try this: Imagine being immortal. Even though you could be injured, you would always recover and live on. Now imagine that the key to your immortality was to follow the directions of a wise man who knew the secret of eternal life... How careful you would be to follow his advice. How grateful you would be that he picked you for this rare privilege. How brave you would be in the face of danger, knowing that you will always survive. That is the Jewish people and our relation- ship with G-d, and that is what we give thanks for in these tefillot. [10] Gimatriya Match VATIREN HAM'YALDOT AT HAELOKIM... B'YOM HASHABBAT B'YOM HASHABBAT... Full p'sukim Gimatriya Match - ponder it ### Two or more words, phrases, partial p'sukim, or whole p'sukim that share the same numeric value "tempt" us to express some significance between or among the matching items. Most often we cannot find anything of significance (that doesn't mean there is no significance), but sometimes a "nice" idea presents itself (which doesn't mean that there is significance to the "find", but maybe... Here is an example of the latter - a Gimatriya which confirms a meaningful concept. (It is better to let gimatriya be the "icing on the cake" rather than trying to bake the cake itself with just numeric value.) "And Yosef and his brothers and that whole generation died out." (Sh'mot 1:6) VAYAMAT YOSEF V'KOL ECHAV V'CHOL HADOR HAHU: We believe, however, that righteous people continue to live beyond this world. One of the p'sukim that teaches us this is D'varim 4:4, V'ATEM HADVEIKIM BA'HASHEM ELOKEICHEM CHAIM KULCHEM HAYOM: But you who held fast to the Lord your God are alive every one of you this day. Same Gimatriya. [11] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr Moshe's Miraculous Light Sh'mot 2:2 - She conceived and bore a son, and saw that he was good, and she hid him three months. Rashi: When he was born, the house filled with light. Gur Arye: Why does it follow that because he was good she hid him? Any mother would be concerned for her son and do whatever she could for him. If there is a possibility to save him, why wouldn't she hide him? There must have been a decree to kill mothers who hid their babies. She may have had to decide between his life and hers, and who is to say his blood is "redder than hers" [Pesachim 25b]? When she saw the miraculous light, she felt she could rely on Hashem to make sure the Egyptians would not find him, so she hid him as long as she could. The gemara states [Menachot 53b], "Let the good one come and receive the good." The "good one" is Moshe, as it is written, "she saw that he was good." The "good" received is Torah, as it is written [Mishlei 4:2], "for I gave you a good teaching - My Torah - forsake it not." Every other creation has some aspect that relates to the physical world. The Torah is unique in that it is Hashem's decree and has no physical aspect. Tov [good] means elevated and separated [nivdal] from physicality. It is known that loss and lacking and evil cleave to physicality. The only one prepared to receive the totally spiritual Torah is someone on a similar spiritual level. He was completely separate from the physical, thus could prophesy with the illuminating lens. [12] Sh'mot - Adapted from Unlocking the Torah Text by Rabbi Shmuel Goldin A Blueprint for Persecution Context: The Israelites, initially welcomed to Egypt at the end of the patriarchal era, experience a precipitous change of fortune after the death of Yosef and his generation. A "new" Egyptian king initiates a campaign of persecution against the descendents of Yaakov, transforming them into a subgroup of slaves within the Egyptian population. Questions: Why does the Torah dedicate 22 sentences of text to a detailed, step-by-step description of the enslavement of the Israelites at the hands of the Egyptians? What eternal lessons can be gleaned from this tragic narrative? Approaches: A. The enslavement of the Israelites is not Pharaoh's endgame. While the king clearly intends to benefit from the forced labor the Hebrew slaves will provide, he will ultimately be satisfied with nothing less than this fledgling people's total destruction. Genocide, however, even when mandated by a mighty Pharaoh, cannot be perpetrated in a vacuum. A careful reading of the text, therefore, reveals a frighteningly prescient reality. The first phase of our nation's birth is shaped by a painful pattern. We become the targets of a blueprint for persecution which, tragically, will be reused over and over again during the ensuing centuries. B. The purpose of Pharaoh's malicious plan is twofold. On the one hand, as the Ramban explains: "Pharaoh and his advisers could not attack [the Israelites] by the sword. An unprovoked attack upon a people that had originally come to Egypt at the invitation of the first king would be viewed as great treachery... The [Egyptian] populace would not have allowed such an abomination." Instead, Pharaoh realizes, the stage must first be set. A painstaking, detailed plan must be set in motion that will render the destruction of the Israelites "acceptable" to their Egyptian neighbors. On the other hand, Pharaoh must "prepare" the victims, as well. Slowly and inexorably robbed of their confidence, of any vestige of self-worth, the Israelites will be transformed into unwitting participants in their own demise. We watch with horrible fascination as the stages of this plan unfold - details that, centuries later, are much too familiar for comfort. Stage 1: Propaganda "And a new king rose up over Egypt who did not know Yosef. And he said to his nation: 'Behold the nation, the children of Israel are more numerous and stronger than we. Come let us be wise to them, lest they become numerous and it will be that if war occurs, they will join our enemies and wage war against us and go up from the land.'" Persecution, the Torah testifies, inevitably begins with propaganda, with the verbal isolation of a people from surrounding society. Clearly Pharaoh's description of the Israelites as "more numerous and stronger" than the Egyptians is patently false, even ludicrous. And yet the king knows that lies, boldly spoken, will be readily accepted by those who want to believe them. Pharaoh's evil genius is also evident in his specific accusations against the Israelites. He consciously plays upon his own nation's envy, xenophobia and fear of a fifth column within their borders. Why should we tolerate, he asks, a dangerous separate "nation" in our own land? Stage 2: Isolation "And they appointed taskmasters over them in order to afflict them with their burdens and they built storage cities for Pharaoh, Pitom and Raamses." Pharaoh's edicts move to the next level with the designation of taskmasters and projects specific to the Israelites. These people are different, the Egyptian king proclaims through these actions, and the problems they create require special treatment. The physical and psychological isolation of the Israelites is now complete. Stage 3: Degradation "And the Egyptians enslaved the children of Israel with crushing harshness (b'farech)." When the Israelites respond to Pharaoh's initial decrees with resilience, the Egyptians ratchet the process up to the next level. The biblical term B'FARECH potentially conveys, according to the commentaries, varied aspects of this new level of persecution: Rashi leads a number of scholars who, choosing the path of p'shat (the straightforward explanation of the text), explain that the term refers to labor that crushes and breaks the body. Such toil has no real purpose beyond the physical torment and psychological degradation inflicted upon the laborers. One particularly telling Talmudic source sees the word PARECH as a consolidation of the two Hebrew words PEH (mouth) and RACH (soft). The Egyptians beguiled the Israelites with soft, enticing speech. Through lies and false promises of security, the taskmasters induced the slaves to cooperate in their own enslavement. Stage 4: Murder "And the king of Egypt said to the Hebrew midwives... 'When you deliver the Hebrew women, you shall see on the birthing stool, if it is a son you are to kill him, and if it is a daughter, she is to live.' "And the midwives feared God and they did not do as the king of Egypt spoke to them".... "And Pharaoh commanded his entire people, saying: 'Every son that is born - into the river you shall throw him! And every daughter - you shall keep alive!'" Murder, particularly when carried out in the public arena, must be perpetrated slowly and cautiously. Pharaoh, therefore, opens the final devastating stages of his design against the Israelites in a manner that not only attacks the weakest among them but that can be carried out secretly. He commands the Hebrew midwives to kill the male infants in such a way that "even their mothers themselves will remain unaware." When this subterfuge is thwarted by the righteous midwives, Pharaoh finally proclaims his true intentions and commands that all male infants be cast into the Nile. Even at this point, however, as the king's malicious plan moves into the open, Pharaoh ingeniously shields himself from blame. Ramban notes that Pharaoh couches this final, devastating edict in language that distances the murder from the official seat of government. The king does not command his army or his officers to carry out this terrible act. Instead, he instructs his "entire people" to murder the Hebrew infants. In retrospect, the king will be able to protest, What do you want from me? This was not an official action. This was a spontaneous, popular pogrom. Points to Ponder The uncanny ability of the Torah text to speak across the centuries is nowhere more clearly - nor more frighteningly - evident than in its description of the enslavement of the Israelites at the hands of the Egyptians. Here, openly rooted at the dawn of our history, are the very methods used against us and other innocent victims, to such devastating effect, by enemies in every era, including our own. {13] From "OzTorah" by Rabbi Dr Raymond Apple AO RFD, Emeritus Rabbi of the Great Synagogue, Sydney www.oztorah.com Q. What is the general Jewish view of reincarnation? A. There is no question that reincarnation plays a role in Jewish thinking and it is not only mystics and Chassidim who accept it. Tanach, however, contains no clear statement of the belief, nor is it certain that the Sages of the Mishna and Talmud deemed it essential. It is only in about the 8th century that the doctrine entered Judaism, to the dismay of Sa'adia Gaon who thought it foolish. Chasdai Crescas and his disciple Joseph Albo said the doctrine was opposed to the spirit of Judaism. On the other hand Isaac Abravanel and Manasseh ben Israel supported it. Abravanel thought it was logical and fair that another chance should be given to a soul that had become tainted by a particular body, that if a person died young their soul should have a chance to perform in another body the good deeds it did not have time for in the first, and that the soul of the wicked should sometimes pass into another body to be punished on earth instead of in the other world. The Zohar says, "All souls must undergo transmigration, but human beings do not perceive the ways of the Holy One, how the revolving scale is set up. They perceive not the many transmigrations and the many mysterious works which the Holy One accomplishes with many naked souls..." (Mishpatim 99b). Clearly, reincarnation is - like all things - possible for God. But opponents of the doctrine are bothered with the thought that a soul can have many identities. How can one pray for the repose of a person's soul when for all we know that soul has already been recycled? What happens at the time of resurrection - into which of possibly many bodies does a soul re-enter? Does the doctrine not suggest that the soul and body can never attain a unique, intimate bonding? The fact that there are great sages on both sides of the debate shows that neither can be said to be normative. There is a major difference between essential beliefs such as the Unity of God, the authority of the Torah and the coming of Mashiach, which everyone accepts as fundamental and binding, and the idea of reincarnation, which has respectable but not unanimous support. [14] MicroUlpan Wave(s) = GAL. GALIM Low point of a wave is a trough = MISHPAL and its high point is the crest = RECHES A breaker is a MISHBAR [15] Divrei Menachem What's in a name? Our Parsha, Sh'mot, as its names suggests, has something to tell us about the importance of names and name changes. True, we already encountered an additional letter in Avraham's name and a switch in letters in Sara's, the special significance attached to each of the names of the tribes, Yaakov "upgraded" to Yisrael, and Yosef accredited with an Egyptian name. But now we will learn that there are two G-d-fearing Hebrew midwives who are introduced in the Torah by their Egyptian names, namely, Shifra and Pu'ah. They rebelled against Par'o's edict to kill the Jewish males at birth. The Midrash tells us that they were, in fact, Yocheved and Miriam, the mother and sister of Moshe. The Rebbe of Minov remarked that Par'o insisted (unsuccessfully) on these foreign designations so that the women's names would draw them closer to the Egyptian lifestyle and values. Ironically, it was the daughter of the same Par'o (and as such she is initially presented) who takes pity on the baby Moshe. In appreciation, as it were, this princess is referred to in the book of Divrei HaYamim by the Hebrew name Bitya - the daughter of Hashem, just as she named Hashem's precious son, Moshe, so Hashem bestowed an elevated name upon her (Avnei Ezel). Indeed, in an age where so many change their names, we might well continue to ask, "What's in a name?" Shabbat Shalom, Menachem Persoff We would greatly appreciate your feedback on the new features (and old ones) in Torah Tidbits [Please send to tt@ou.org] Towards Better Davening and Torah Reading Super-silent ALEF A review. ALEF is a silent letter. With a vowel under it, so the ALEF contributes to the pronunciation of the word. At the end of a word, the ALEF is there, but does not influence the sound of the word. So too when it is in the middle of a word and has no vowel under it. Example in Sh'mot: And the midwives feared G-d... vati-RE-na. This word is read vati-RE-na, with no contribution from the ALEF, and NOT vatir-E-na. In this case, the meaning of the word changes from "fear" to "seeing", so the correct pronunciation is extra-important. Furthermore, (sometimes) when the letter before a voweled ALEF does not have its own vowel, it "steals" the vowel from the ALEF. For example, the Reuvenites are ha-ru- vei-NI ha-ru- vei-NI, not r'uveini. The REISH takes the SHURUK away from the ALEF. Parsha Pix Pyramids under a hot sun = descent into Egypt... and are a symbol of slave labor, both ours and other enslaved people. Lettuce is MAROR from the Seder table. It relates to the pasuk which describes the Egyptian's embittering the lives of Bnei Yisrael. Lettuce, explains the Talmud Yerushalmi, is a kind of vegetable that is tasty when picked ripe. The longer it stays in the ground, the more bitter it becomes. That is what happened to the people of Israel. They started out in Egypt with a good, sweet life. The longer they stayed in the "ground", the more bitter their lives became. Lettuce, therefore, is the preferred choice of vegetable. (The Mishna lists five different vegetables that qualify for the mitzva of Maror; CHASA is number one on the list.) That same pasuk continues to specify the work with bricks (see the trowel and bricks) and the field work (the planting of the seedling). Combining: The ball and chain represent enslavement Davka Graphics of baby Moshe floating on the Nile with sister Miriam watching over him Another Davka Graphics of Moshe at the Bush. Point the sheep out to your children and ask them if they know any of the stories about sheep. Don't restrict the discussion to Moshe; extend it back to the Avot. See the MATEH, Moshe's staff? The three signs that G-d gave Moshe to catch Paro's attention. The Staff that turned into a snake, the hand that turned leprous like snow (represented by the snowman), and the turning of water into blood (4 common bloodtypes: A, B, AB, O). The goal of the Exodus: the land flowing with milk and honey - Parshat Sh'mot is the first of 14 times the phrase ERETZ ZAVAT CHALAV UDVASH occurs in Tanach. Letter with 57.6cm on it is a pun for Bat Par'o "sending her AMA". See the "borrowed" gold and silver vessels... Two hawks are NEITZIM (plural of NEITZ). spelled the same as NITZIM, what Datan and Aviram were doing when Moshe spoke to them. George Bush is for the Burning Bush. Above the sheep is a screen image of TURTLE GRAPHICS... (who remembers that?) Pictured is the screen turtle cursor having "drawn" a straight line. Allowing for misspellings, we find in the haftara of Sh'mot twice, the phrase: TZAV LATZAV TZAV LATZAV KAV LAKAV KAV LAKAV... TZAV (spelled TZADI-VET) is a turtle and KAV (KUF-VAV) is a line. Eli Yishai and the referee combine to the taunt of Datan and Aviram to Moshe - who appointed you as SAR V'SHOFEIT. Super 8 is a large chain of motels in the U.S. Here it represents the MALON (lodgings) that Moshe and family stayed at on their way from Minyan back to Egypt, where the famous emergency Brit Mila incident took place. The Xed out straw is for when Par'o denied the enslaved Israelites the straw necessary to make bricks and required them to collect their own, but without reducing the quota of bricks they were to supply. The shofar in the bottom right is from the haftara, a pasuk we are acquainted with from Yeshayahu, from the Rosh HaShana Musaf and from the song with these words. This leaves the picture in the upper-right corner of the Parsha- Pix, the solution to which finishes the following statement: This photo was taken ___-___ ### TTreader Feedback In last week's (Vaychi) ParshaPix there was a series of pictographs representing HaMalach HaGo'el Oti... For the Malach part, there was the emblem of the MLB team, the Angels. We referred to the team as the Los Angeles Angels. A fellow named Yaaqov (significant name for this, as you will see) commented that the name of the team is a sensitive issue for many fans from southern California. Some checking on the internet revealed the story. One of the earliest expansion teams, the Angels began their so far 50 year existence as the Los Angeles Angels. At the end of their 5th season, their name was changed to the California Angels because of their impending move to Anaheim, California, which is in Orange County, which borders Los Angeles county. The team played 31 seasons as the California Angeles. Then their name was changed to the Anaheim Angels because of new ownership and an agreement with the city of Anaheim. In 2005, the name was changed again, this time to Los Angeles Angels of Anaheim. However, since that is a mouthful, many people refer to it as just the Los Angeles Angels. The city of Anaheim sued, claiming that the letter of their agreement was being fulfilled, but not the spirit. The team calls itself the Angels, without any other identifier, even on their away uniforms. So what's the Torah twist here? It was Yaakov Avinu who originally insisted on knowing the name of the angel with whom he fought. 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 Warning: Contains regular serious material in addition to the light TTriddles "stuff" Last issue's (VAYCHI) TTriddles: [1] 14820+40624... This first digit is for the book of the Torah. One is B'reishit; four is Bamidbar. The other numbers break into two two-digit numbers, representing perek and pasuk. B'reishit 48:20 and Bamidbar 6:24,25,26 (that was why the TTriddle had the ellipsis - a.k.a. dot-dot-dot) combine to form the blessing for one's (grand)sons. [2] Leader of his brothers and top of... what? Yehuda is the leader among the "brothers", the sons of Yaakov, the Sh'vatim, the tribes of Israel. His name is also at the top of a column in a Sefer Torah (in Parshat Vaychi). This is noteworthy because in many (most?) Sifrei Torah, all columns (over 240 of them) begin with a VAV except for five of them. Yehuda is the second one of these special column-starters, after the big BET of B'reishit. [3] Cerulean, Prussian, Cobalt, Royal, Cornflower... The above words are all descriptions of different shades of the color blue. They are BLUES. Yaakov Avinu tells Yosef that G-d appeared to him B'LUZ, in the city of LUZ (a.k.a. Beit El, but maybe a nearby town of Beit El). The word with the prefix B' occurs only this once in Tanach. The city is mentioned as LUZ a half a dozen times, and once, the word refers to the hazel-nut tree. Reading B'LUZ as BLUES works for a TTriddle, but points out a difference between English and Hebrew that we have discussed in the TBDATR column (Towards better Davening and Torah Reading). English has many examples of consonant blends. The B sound and the L sound blend in words like... BLEND, or BLUE. But in Hebrew, when the first of two letters has a SH'VA NA under it, we are not supposed to blend it with the sound of the following letter. B'LUZ, not bluz. B'RACHA, not bracha. SH'NAYIM, not shnayim. Native English speakers have the natural inclination to blend consonants. When talking in English, we would say to a child, have you said Shma yet. But when saying the Sh'ma, one should carefully sound the SHIN/SH'VA distinct from the MA. That's why we use the apostrophe in SH'MA. Care also needs to be exercised not to overdo the SHIN/SH'VA as SHEMA, which is not the correct way to read the word either. SH'MA (not shma and not shema). There are many, many examples of this "don't blend the consonants like you do in English" problem. [4] Hands and letters interchanged produce the same result We rate this one as a five-star TTriddle. When Yaakov Avinu switched his hands so that his right hand rested on Efrayim's head and his left hand on Menashe's head, he was moving Efrayim into the first position and Menashe into the second position. By switching the NUN and the SHIN in Menashe's name, we get MISHNEH, which also indicates a second position. (Ratings of TTriddles are not done by an independent TTriddle rater and are based on the subjective feelings of the Chief TTriddler of Torah Tidbits.) [5] He did it twice; his son, once VAY-MA-EIN, and he refused, occurs nine times in Tanach, four of which are in the Chumash, three of which are in the Book of B'reishit (notice the apostrophe which "warns" against blending the BET and REISH of the word). When Yaakov's children attempted to comfort him on the supposed passing of Yosef, he refused to be comforted. (Some commentaries say that Yaakov was refusing to believe that Yosef was dead - which he wasn't.) Meanwhile, when Yosef was subjected to the advances of Potifar's wife, he refused to give in. In Vaychi, these two refuseniks join when Yosef attempts to "correct" Yaakov's positioning of his hands on the heads of Efrayim and Menashe, and Yaakov refuses to switch his hands back. He, Yaakov, did it twice; his son (Yosef) did it once. [6] Burning the candle at both ends? This TTriddle was a simple reaction to the name AVNER BEN NER, father of candle, son of candle. His name also occurs as AVINER BEN NER, which can be read as a redundancy. [7] B'reishit (16), No'ach (15), Vaychi (total 2) Although the sedra is called VAYCHI, that word occurs far more frequently in both the sedras of B'reishit and No'ach (16 and 15 times, respectively). In VAYCHI, there is one other occurrence of the word. And the word occurs nowhere else in the Book of B'reishit or in the rest of Chumash. Aside from the 33 occurrences in B'reishit, there are five other VAYCHIs scattered throughout NACH. [8] Musical Director of the Royal Free Music Society We really should have made this TTriddle around our favorite Shavuot and Hoshana Rabba closing speaker and frequent Shabbat afternoon shiur-giver, Binyamin Wolff. With apologies to Binyamin, we went for Benjamin Wolf. He is also the musical director of the Zemel Choir, a leading Jewish choir in the UK. The name was TTriddlized (or should we say TTriddlised because of the UK connection) from the phrase BINYAMIN ZE'EV (YITROF) in Yaakov's brachot to his sons in Vaychi. Because of the phrase, Binyamin is often paired with Ze'ev or Volf as a firt and second name, and in the two examples here, as a first and last name. [9] What's the key to the "40 day - 6 month" question? KI (the word key in the TTriddle was a hidden hint) CHEIN YIML'U Y'MEI... "For thus completes the days of..." The phrase occurs twice in Tanach, and hearing it in Vaychi immediately triggers in one's mind the other occurrence from Megilat Esther. In the Vaychi occurrence, the reference is to the 40 day period of embalming. In Esther, it refers to the sixth month period of perfuming and beauty treatments of the "Who will replace Vashti as queen" competition. [10] Was 4 yrs old when Columbus sailed and his family fled Spain Yosef ben Efrayim Karo was born in 1488 in either Spain or Portugal. His family was expelled from Spain in 1492 and lived in Greece and Turkey before settling in Tz'fat in Eretz Yisrael in 1535. He is considered to be the most universally recognized authority on Jewish law and practice. He is known as the MECHABEIR, the author (of the Shulchan Aruch) and as MARAN, and also as the BEIT YOSEF, his earlier pen name for his commentary of the TUR SHULCHAN ARUCH. It is this name that puts him in this TTriddle, since the phrase BEIT YOSEF occurs in Parshat Vaychi (one of its ten occurrences throughout Tanach). [11] Does Vaychi have 340 p'sukim abroad? Maybe not a 5-star TTriddle (possibly 4-star), but one that earned the "cute" designation. Vaychi has 85 p'sukim. That's PEI-HEI, which is the SIMAN on the sedra, as in PEH-EL-PEH. PEI-HEI is also the word PO, reminiscent of the Israeli dreidel (okay, SIVIVON). That leads the mind to the SHIN of the other dreidel. The gimatriya of the word SHAM (there) is 340. Hence the question posed in this TTriddle. [12] Unexplained from the ParshaPix The fragment of parchment in the PP is a piece of the Torah in Greek. It is in the ParshaPix because of Asara b'Tevet (really, the 8th of Tevet), not because of the sedra. This week's TTriddles: [1] Eliezer to Rivka = (almost) Egyptians to Israel [2] consume, finish, eat, fear to speak [3] whatsthis? [4] ABCDIJLEFGHK [5] Yaakov's and Moshe's awareness [6] Names: Pinchas or Matot [7] "And on the fourth day, ten bulls..." Who's hiding right up front? [8] Aharon's rod and Amram - how so? [9] 18,000 men - who's hiding at the end? [10] The picture of the baby caught him in ___-___ 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 Several individuals and families turn to the Chesed Fund for help in making ends meet. We turn to you for your kind donations to our Chesed Fund, so that we can help those who need our help. Make checks to "Chesed Fund" and send to: Chesed Fund Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 Please assist emergency case of single mother about to be evicted from home due to unfortunate circumstances. Needs help to pay this month's rent to salvage situation. Sponsor a Shiur or a morning or a whole day's learning Sponsorship can be in memory of a loved one...or in celebration of a birth, Bar/Bat mitzva, engagement, marriage, anniversary, special birthday, Aliya of family or friends... The dedication will be included in Torah Tidbits, will be announced at the beginning of the shiur, and will be posted at the entrance to the room. Obviously, we need advance notice to properly process your sponsorship. Please call Sara Berelowitz at (02) 560-9104 Name: ________________________________ Phones: ____________________________ Dedication (circle one): Single Shiur (180NIS) What shiur? __________________________ Morning (360NIS) or full day (500NIS) Indicate which day: ________ In honor of _______________________________________ Occasion (birth, Bar/Bat Mitzva, graduation, engagement, marriage, anniversary, special birthday, recovery, Aliya), other - specify:_______________________________ In memory of _______________________________________ Occasion - yahrzeit, how many years; other: ____________________________________ Schocketino Shabbat Take-Home Prices are per portion - Minimum order - 4 portions per item Appetizers Sweet & sour meatballs 14nis Stuffed peppers 14nis Gefilte fish 10nis Grilled fillet of salmon 18nis Potato/mushroom blintzes 8nis Stuffed cabbage 14nis Main Courses Honey mustard turkey 18nis Corned beef 28nis Brisket Italian Style 25nis BBQ chicken 14nis Chicken in fruit sauce 14nis Shnitzel 12nis Salads Coleslaw 5nis Potato salad 5nis Cucumber salad 5nis Cherry tomato salad 6nis Sun-dried tomato pasta salad 5nis Quinoa/wheat salad 6nis Side dishes Sweet noodle kugel 5nis Potato kugel 5nis Yerushalmi kugel 5nis Rice with mushrooms & onions 5nis Herbal garlic potatoes 5nis Zuchini in tomato sauce 5nis Stir fried vegetables 6nis Tzimmes 5nis Shabbat orders must be placed by Wed. 9pm with Chaim 052-855-1538 Pickup - Friday at the Israel Center 10:30-12:00 Travel Desk - DIRECT LINE: 560-9110 or 050-725-8392 THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration. Please note Travel Desk Hours": At your service SUN 12:00-5:00pm - MON 11:00am-4:00pm THU 11:00am-3:00pm - Other times, leave message at 560-9110 Call Naomi at the OU Israel Center Travel Desk, 560-9110 or 050-725-8392; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message... Call Shulamit Neaman at 050-593-7932 on the day of a tiyul or the evening preceeding it. Also, if you are running late for a tiyul or for last minute cancellation. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants, meaning that we can cancel a tiyul with too low registration BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. 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 Travel Deal Israel in cooperation with the Israel Center NOW offers you a dedicated phone number, (02) 999-6035 with daily service: Sunday 9am - 6pm, Monday-Thursday, 9am - 11pm and Friday, 9am until noon When our offices are closed, callers will be able to leave messages that will be recorded as being via the Travel Desk of the Israel Center. TRAVEL DEAL - www.traveldealisrael.com Announcing our next in-house Shabbaton, Shabbat Shira, Shabbat Parshat Vayishlach Friday-Shabbat, January 14-15, '11 Special Shabbat Guest: Rabbi Yosef Wolicki Shiurim, mini-shiurim, Divrei-Torah, tidbits, trivia quiz, old friends - new friends, delicious meals by Schocketino 250nis members 300nis non-members - Call Ita Rochel at 560-9125 to sign up LAST ROOMS - Come join us for a Wonderful Winter Vacation at The Dan Panorama in Eilat SUN-THU, January 23-27, '11 - 5 marvelous days, 4 fabulous nights With our own distinguished Scholar-in-Residence Rabbi Dr. Tzvi Hersh Weinreb at the luxurious hotel with beautiful rooms, superb meals, sport facilities, a health club, sauna, Jacuzzi, heated pool, separate swimming all day, free entrance to Spa, musical programs, evening entertainment, audio visual presentations - all with outstanding personalities. The entire Hotel is Mehadrin with all products either Eida Haredit or Rabbi Landau Hashgacha. Each meal is a sumptuous gourmet feast. Every afternoon a cake and dessert extravaganza is available for your indulgence. Hot and cold drinks are provided all day long. On the day of arrival a delicious luncheon will be served. The remainder of your vacation is half board. 425nis per night per person - double occupancy, Single supplement available, Children 2-12: 212NIS per night Transportation to and from Eilat at additional cost Bonus: guided tour in English to Timna Park for only 30nis per person Register immediately to reserve your room - Last year the rooms were sold out very quickly - You can imagine why! Call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets! A Fascinating Visit to one of the Wonders of the World - Join us for a unique guided tour of the Stalagmite & Stalactite Caves which is 82 meters long and 60 meters wide and contains a large variety of the most exciting natural formations in the shape of famous people, religious objects of Judaica, fruits and vegetables, sheets of cloth, sites and locations and the rest we leave to your great imagination. Stalagmites and Stalactites range from a few millimeters to a few meters in diameter. They continue to grow. Thursday, December 30th 1:30-4:30pm, Participation limited 80nis members, 100NIS non-members Call Naomi to reserve your place: (02) 560-9110 or 050-725-8392 From the First Aliyah to the "Irgun" Join us for an Exciting Day with Exciting Tour Guide Daniel Spielman Tuesday, Jan. 4th 8:00am to 6:00pm Khan Hadera: The first house in Hadera 1891- today a museum which tells us about the "messirut nefesh" of the settlers that suffered from the huge swamps; the famous Dr. Hillel Yaffe; the Yemenites that joined in the beginning of the century and the "Ma'abarot" of the fifties. Atlit: We will board the "Galina" ship which arrived in Atlit less than 2 years ago, where we will hear and see the experiences the "Ma'apilim" went through trying to get into Eretz Yisrael. Ramat HaNadiv: In the new visitors pavilion we will learn about the Baron Rothchild who has built most of the neighboring settlements, and also about the special designing of the building which blends into the natural surroundings. The Shuni Fortress: An Ottoman fortress which stands on a former Crusaders fortress which was built on a Bizantine structure near a beautiful Roman theatre, used again as a training camp "hachshara" for Beitar settler groups and later becomes the main training camp for the "Irgun" fighters. Tishbi Winery: Near Binyamina, owned by the descendants of the First Aliyah settlers in Zichron Ya'akov. 190NIS members 205nis non-mem. Sign up immediately - Call the Travel Desk at 560-9110 Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Join us for a day Off the Beaten Track with special tour guide Lisa Aiken Tuesday, Jan. 11th 8:00am to 6:00pm This tour will visit three unusual places: A Better Place is a technological vision of the future that shows how electric cars can change our lives and countries. Models are displayed, and those who bring valid drivers licenses can test drive them. Museum of Terror is a two room museum, where we will see how many Arab children are indoctrinated to hate Jews from the time they can speak. On display are a variety of explosive devices that terrorists easily make and use, as well as many other astounding items for our awareness Carnivorous Plant Park - our last stop will be a most unusual park with rare and unique plants. We will be introduced to various exotic animals with rare abilities. Our guide will show us how us how she feeds her plants as well as her little animals. Chances are you have never been to any of these places! 140nis members 155nis non-mem. Sign up immediately - Call the Travel Desk at 560-9110 Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Belz Shul - Thursday, January 13th, 2:00pm, 25nis per person call the Travel Desk to reserve - Sign up immediately - Call the Travel Desk at 560-9110 The Israel Center in conjunction with Rachel's Children's Reclamation Foundation cordially invites you to a Dvar Torah, Tu BiShvat Seuda and Tour of Beit Bnei Rachel (there will be Time for Tehillim in Kever Rachel) TREE PLANTING IN OUR BIBLICAL GARDEN Thursday, Tu BiShvat, January 20th 11:00am Welcome by EVELYN HAIES, President RCRF and Bnei Rachel Corp. Keynote Speaker: Rabbi Dr. Yitzchak Breitowitz Bus leaves the Israel Center at 9:30am - Space Limited 60nis members 75nis non-members - Lunch Included Ima Rachel is Crying! Rachel's Children's Reclamation Foundation is Stopping Her Tears! Call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets! Travel Deal Israel Specials - exclusively thru Travel Deal Call for Deals for Pesach 2011 (02) 999-6035 res@traveldealisrael.com Check out our web site and BOOK NOW for discounted rates! www.traveldealisrael.com The Back Page of TT936 The Avrom Silver Jerusalem College for Adults and OU Israel's Project YEDID are the educational components of the Seymour J. Abrams Orthodox Union Jerusalem World Center and include the classes & lectures of the OU Israel Center - Rabbi Sholom Gold, Dean - Phil Chernofsky, Educational director "Regular" IC classes & lectures - 25nis members, 30nis non-members. 5nis maintenance fee for life members. Special rates for mornings with two or more shiurim: 40nis members, 50nis 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. Yom R'vi'i 15 Tevet - WED December 22nd 9:20am Contemporary Halachic Issues Rabbi Macy Gordon - Topic: Pluralism in Orthodoxy 9:45am Parshat Vaychi with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki The shiur is dedicated by the Hazan, Silberg and Abraham families on the first yahrzeit of Irene Hazan nee Silberg, Chaya Rochel Bat Mordechai a"h 12:00pm WED, Dec. 22 - Exploring Israeli culture, history and society: Aliyah and Absorbtion then and now. The most famous community aliyot: Moroccan, Yemenite, Ethiopian, Russian etc. New interactive lecture series with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Natan Lopes Cardozo, Ph.D. "The Major Difference between Judaism and Christianity" various MINI-Shiur/Divrei Torah while you fold 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur L'ayla - Chevrutot Friends and relatives of singles! Members of shidduch committees and matchmakers! People who want to make a difference in another's life! The Art of Being a Dating Mentor with Tips on How to Make Better Matches Wednesday, December 22nd 6:45pm to 10:00pm at the Israel Center Admission 80nis - includes materials and ongoing "technical support" featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq., authors of Talking Tachlis and In The Beginning, dating advice columnists and founders of Sasson V'Simcha, a non-profit organization dedicated to helping Jewish singles marry - info@jewishdatingandmarriage.com Why should the governments of the US, EU, Canada, and Scandanavia continue to fund a UN policy that confines Arab refugees and their descendants to refugee camps for more than 60 years... fueling flames of middle east conflict for another generation. David Bedein, Director of the Israel Resource News Agency and The Center for Near East Policy Research [www.IsraelBehindTheNews.com] - AudioVisual presentation plus new report on UN initiatives - WEDNESDAY, December 22nd 8:00pm Yom Chamishi 16 Tevet - THU December 23rd 9:00am Exercise Class for Women 10:00am Rabbi Aharon Ziegler - This week: Does Torah Prefer Vegetarianism? 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 1:30pm Verna's knitting group in the Library WOW! THE WONDERS OF HASHEM'S WORLD! TWO MORE SESSIONS: Thursdays, Dec. 23,30 from 4:30-5:30pm - WATER WATER EVERYWHERE On Thursday, Dec. 23rd, kids will: learn about the unique properties of water, and how we use vs. need water, understand the differences between fresh-water and saltwater, experiment with buoyancy in water to observe what things float or sink, explore different materials with which to make a "tevat Moshe" that will float and keep dry! Kids love WOW! with Mrs. Fonda Weiss! - Pre-Registration required To guarantee space and supplies for your child, call 054-7566532 or peak4kids@gmail.com WOW! sponsored by PEAK (a Place for Expression & Action for Kids) 7:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO RERUN: "The Pianist" True story life of one of the finest pianists in pre-World War II Europe... Warsaw Ghetto... escaped en route to death camp...numerous encounters with Nazis... powerful and moving film... Considered by many to be the finest Holocaust film ever made... (2 hrs) Yom Shishi 17 Tevet - FRI December 24th 8:30am (to 9:45am) Kollel Yom Shishi OU Israel Center and Yeshiva University's RIETS Israel Kollel presents an in-depth shiur B'iyun in Masechet Makkot by HaRav Eliav Silverman, Shoel U'meishiv of the RIETS Israel Kollel Friday mornings - Coffee and cake will be served (for further details contact Menachem Persoff (02) 560-9105, menp@017.net.il 9:00am Rabbi Eisen - Shiur on Aggada 11:00am RCA Daf Yomi Shabbat Afternoon, Parshat Sh'mot - December 25th 3:00pm Shiur - Rabbi Binyamin Wolff 4:00pm Mincha Even if you can't come to the shiur, please join us for Mincha... Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am SUN/TUE/THU Rabbi Jeff Bienenfeld - Brachot - 4th perek 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) 1:20pm Mincha (this time stays the same throughout the year) 3:!5pm Tu/W New Topic: Basar b'chalav - Rabbi Chaim Sendic 4:30pm Gemara Kesuvos with Rabbi Hillel Ruvell not TUE 5:30pm Maariv following Rabbi Ruvell's shiur. Cheshvan, Kislev, Tevet, Sh'vat Yom Rishon 19 Tevet - SUN December 26th L'Ayla Learning program for women: Sun. morning, Tue. & Wed. evenings 9:25am - Living Tehillim - Mrs. Rivka Segal 10:30am - Daniel, Ezra, Nechemiah and the story of Purim - Rabbi Yitzchok Breitowitz 11:35am - How to get the Best health care for your family - Sara Siemiatycki 9:30am Let's Study Chumash - Tonia Frohwein (for women) 10:30am 'While on my journey I told a story'... Rabbi Nachman's Stories - New series with Golda Warhaftig women 12:00pm Hebrew for Beginners Learn to read and converse in Hebrew Hebrew and feel more comfortable when you daven. Starting anew Given by Haya Graus with Cecily Davis 10nisper session XXX Life: A fantastic adventure - Alan Romm NEW! Dr Tova's Exercise Class - Sundays 1-2pm - beginning December 12th Weight bearing exercises to prevent osteoporosis (using small hand weights) Lower back/abdominal strengthening (using a mat on the floor) Call or email Dr Tova: 052-420-1201 - chirodivine@gmail.com 2:00pm Rabbi Ephraim Sprecher (December 26th) - Why did G-d seek to kill Moshe? 5:20pm Pri Chadash Women's Writing Workshop (2 hrs) Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:00pm Health lecture by Eli Greenspan - High Blood Pressure - Is it Affected by Your Diet? What the Research Shows 7:30pm Rabbi Eisen - Ramban's Torah Commentary Current Unit - Lech L'cha: Whence the selection and identity of Eretz Canaan as G-d's Land 7:30pm The Book of Nechemya- Rabbi Mordechai Machlis 8:30pm Shiur by Rabbi Dr. Joseph C. Klausner/Yedidyahu on the Book of Sh'muel Alef - This week: Shmuel and the Rambam: Insight and Spirit - Marking Rambam's 805th yahrzeit - "MiMoshe ad Moshe" - The greatest Jew? Torah Video - Exploring Jewish Values and Concepts using Trigger Videos, source sheets, discussion... with Rabbi Nachum Amsel - Sunday, December 26th 8:00pm - The Jewish Attitude to Capital Punishment featuring a video clip from West Wing Yom Sheini Rosh 20 Tevet - MON December 27th N'SHEI LIBRARY: 10:00-12:30 9:30am and 10:30am - MOMMY & BABY MUSIC CLASSES with Jackie 9:15am Excursions into the Book of Shoftim - Pearl Borow 10:30am Pirkei Avot - Rabbi Zev Leff 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: "Raisins and Almonds" - Extremely interesting and informative documentary on the history of Yiddish language films from "The Jazz Singer" of 1927 until World War II (1.5 hrs) Amit Women - General Meeting - Monday, Dec. 27, meeting at 1:00pm - 1:30pm - Guest speaker: Joshua Schoffman - 'The office of the attorney general and its role in the legal system - is there room for reform?' Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot and More - Phil Chernofsky XXX NEW CLASS with Rabbi Francis Nataf: - Lesser known Tanach personalities - resumes IY"h next week 8:30pm Rabbi Dr. Elie Assis, a senior lecturer of Tanach at Bar Ilan: The Book of Melachim (in Hebrew) Contact Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 050 754 2717 NEXT MEETING: January 3rd, 7:30-9:30pm with Dr. Judy Belsky Yom Sh'lishi 21 Tevet - TUE December 28th 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 Rabbi Aharon Adler - Torat Eretz Yisrael 10:15am Rabbi Sholom Gold - Parshat HaShavua 11:20am Esther Sutton's new inspirational series for women - Becoming Non-Mechanical Jews 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - From 113CE: Many Jewish revolts when Trajan marches east 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents...VIDEO in the LIBRARY: "Hanna's War" By popular demand, Story of World War II heroine, Hannah Szenes (Chana Senesh HY"D) at 18, she left for Eretz Yisrael... joined the British Army and volunteered to be parachuted behind Nazi lines, captured... months of merciless torture, divulged no secrets... executed at age of 23. After the war, her remains were brought for burial on Har Herzl... a symbol of idealism and self-sacrifice. Powerful, moving film about a special woman (2 hrs) 1:00pm Writing as self-discovery (women only) Exploring the stories of your life - Esther Sutton NEW SERIES - Tuesday, December 28th at 8:00pm - Killing One to Save Many; Probing Moral Dilemma, using - among other sources - an episode in Tanach as a focus for this topic: the Case of Sheva ben Bichri with Yitzchak Fund L'ayla - 7:30pm - Rabbi Kolatch 9:00pm - Rabbi Treibetz Yom R'vi'i 22 Tevet - WED December 29th 9:20am Contemporary Halachic Issues Rabbi Macy Gordon - Topic: Pluralism in Orthodoxy 9:45am Parshat Sh'mot with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Natan Lopes Cardozo, Ph.D. "Old Age- Sanctifying Time" various MINI-Shiur/Divrei Torah while you fold 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur L'ayla - Chevrutot Synagogue Art Research and the OU Israel Center present the First in a Series of Six Lectures The Synagogues of Your Grandparents: A View of the Shuls of a Forgotten World A virtual tour of unusual, interesting and unique synagogues of the world and some of the halachic history of their Jewish iconography Speakers:Rabbi Dr. Ari Zivotofsky and Dr. Ari Greenspan December 29th, 2010 7:00pm at the Israel Center Admission 10 NIS - Lecture in English For more information, contact Liat Mahler at synartres@gmail.com or 052-734-6327 SYNAGOGUE ART RESEARCH (SAR) is an amutah in Jerusalem whose mission is to research and publicize the art and architecture of the Jewish Built Heritage. The group was founded by Rivka and Ben-Zion Dorfman in 2006 after they had documented 350 hinterland Jewish communities and their synagogues in Central and Southern Europe. Yom Chamishi 23 Tevet - THU December 30th 9:00am Exercise Class for Women 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 10:00am Rabbi Aharon Ziegler - Dec. 30th: GEIRUT - Conversion Controversy 1:30pm Verna's knitting group in the Library WOW! THE WONDERS OF HASHEM'S WORLD! FINAL SESSION: Thursday, Dec. 30th from 4:30-5:30pm WATER WATER EVERYWHERE Though our planet has lots of water everywhere, We need water in Eretz Yisrael! So we'll do science and conservation projects with water galore And pray for rain from Hashem whom we adore! We're deciding what experiential WOW! series to do next at the OU Israel Center. The choices are: 1) Appreciating our trees in Eretz Yisrael, or 2) Witnessing the awesome bird migration over Eretz Yisrael, or 3) Making your own musical instruments for Shirat HaYam. So, please let us know your child's preference (by emailing peak4kids@gmail.com)Kids love WOW! with Mrs. Fonda Weiss! - Pre-Registration required To guarantee space and supplies for your child, call 054-7566532 or peak4kids@gmail.com WOW! sponsored by PEAK (a Place for Expression & Action for Kids) 8:00pm The Joy Club with Rabbi Zelig Pliskin no charge Yom Shishi 24 Tevet - FRI December 31st 8:30am (to 9:45am) Kollel Yom Shishi - OU Israel Center and Yeshiva University's RIETS Israel Kollel presents an in-depth shiur B'iyun in Masechet Makkot by HaRav Eliav Silverman, Shoel U'meishiv of the RIETS Israel Kollel - Friday mornings - Coffee and cake will be served (for further details contact Menachem Persoff (02) 560-9105, menp@017.net.il 9:00am Rabbi Eisen is back! Shiur on Aggada 11:00am RCA Daf Yomi UPCOMING... Shabbat afternoon, Parshat Va'eira, Jan. 1st, 3:00pm - Rabbi Yaakov Moshe Poupko Tuesday, January 11th, 6 Sh'vat 2:00pm sharp - RCA Israel meeting 2:30pm - AZKARA MEMORIAL PROGRAM in tribute to 8 of our Chaverim, who were Niftar during the past year. Brief Hespedim will be presented for: Rabbi Aharon Batt z'l, Rabbi William Cohen z'l, Rabbi Chaim Medetsky z'l, Rabbi Alan Mirvis z'l, Rabbi Joseph Renov z'l, Rabbi A.M. Rose z'l, Rabbi Joshua Shapiro z'l, Rabbi Louis Simonson z'l - Mincha will follow Please join us at A Dessert Reception Celebrating 50 years of service to NCSY by Rivkah & Rabbi Zev Leff and Vivian & David Luchins, Sunday, February 20 8:00pm at the OU Israel Center Special Guest Speaker: Rabbi Berel Wein RSVP: trochel@017.net, 02-560-9125 $36 or 130nis per person - includes a listing in a collective journal ad