Shabbat Parshat VAYAK-HEIL February 25-26, '11 - 22 Adar Alef 5771 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/Community Services <> OU West Coast Simcha Katz, President of the Orthodox Union Stephen Savitsky, Chairman of the Board, Orthodox Union Harvey Blitz, Chair, OU Kashrus Commission Rabbi Steven Weil, Executive Vice President Rabbi Steven Burg, Managing Director, Orthodox Union Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus Headquarters: 11 Broadway, New York, NY 10004 212-563-4000 <> website: www.ou.org OU ISRAEL Seymour J. Abrams <> Orthodox Union <> Jerusalem World Center Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk OU Israel Center programs <> Makom BaLev <> Lev Yehudi <> Pearl & Harold M. Jacobs ZULA Center <> 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 Ranges are 10 days, WED-FRI 19-28 Adar Alef - Feb 23 - Mar 4 Earliest Talit & T'filin 5:23-5:14am Sunrise 6:14-6:04am Sof Z'man K' Sh'ma 9:03-8:57am (Magen Avraham: 8:27-8:21am) Sof Z'man T'fila 9:59-9:55am (Magen Avraham: 9:29-9:25am) Chatzot 11:52.5-11:51am (halachic noon) Mincha Gedola 12:23-12:21pm (earliest Mincha) Plag Mincha 4:21-4:26.25pm Sunset 5:36-5:43pm (based on sea level: 5:31-5:38pm) Candle lighting & Havdala times - Israel Standard Time Candles VAYAKHEL Havdala next week 4:58pm Yerushalayim 6:11pm 5:03 / 6:16 5:16pm S'derot 6:14pm 5:21 / 6:19 5:13pm Gush Etzion 6:12pm 5:19 / 6:17 5:14pm Raanana 6:12pm 5:19 / 6:18 5:14pm Beit Shemesh-RBS 6:12pm 5:19 / 6:17 5:14pm Netanya 6:12pm 5:19 / 6:18 5:14pm Rehovot 6:13pm 5:20 / 6:18 5:13pm Be'er Sheva (& Otniel) 6:13pm 5:18 / 6:18 5:14pm Modi'in - Chashmona'im 6:12pm 5:19 / 6:17 4:58pm Petach Tikva 6:12pm 5:03 / 6:18 4:58pm Maale Adumim 6:11pm 5:03 / 6:16 5:13pm Ginot Shomron 6:12pm 5:18 / 6:17 5:12pm Gush Shiloh 6:11pm 5:18 / 6:16 5:13pm K4 & Hevron 6:12pm 5:19 / 6:17 5:13pm Giv'at Ze'ev 6:11pm 5:18 / 6:16 5:14pm Yad Binyamin 6:13pm 5:21 / 6:18 5:16pm Ashkelon 6:14pm 5:21 / 6:19 5:01pm Tzfat 6:10pm 5:06 / 6:15 5:13pm Zichron Yaakov 6:12pm 5:19 / 6:17 Rabbeinu Tam Havdala - VAYAKHEL - 6:46pm 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... Still on the topic of the "real" Adar... More of the "story": If one has vowed to do something until Adar, or through Adar, every year, then when there are two Adars, it is the first one that counts. In legal documents, Adar (when there are two) means the first one; the second has to be called Adar Sheni. (The first should also be identified as Adar Rishon, but if the document says only Adar, it is the first Adar that it means.) As much as these tow facts might point to the first Adar as the "real" one, it ain't necessarily so! The Purim issue and Bar Mitzva factor each have reasons for what we do, that don't say: This is Adar Lead Tidbit: A Shabbat Mitzva Review According to Rambam and the Sefer HaChinuch (and other mitzva counters, but not all), we go back to Parshat B'shalach for the first of the Torah's five mitzvot concerning Shabbat. Specifically, we find there, in the context of the episode of the MAHN (manna), the command not to leave one's place on Shabbat. In the context of the story, this command was given to the Exodus generation, referring to their not going out of the camp to collect MAHN, as none would fall on Shabbat and that which was prepared from Friday's double amount would provide food for the people on Shabbat. That alone would not make a mitzva among the 613 (TARYAG), because it is not a prohibition that would continue throughout the generations. But there is an aspect of that command that is for all times - T'CHUM SHABBAT, the Shabbat boundary. Without too much detail, this is the prohibition of walking more than a certain distance outside your place of dwelling - be it a big city or an individual home out in the boondocks. Then we move to the next sedra, Yitro, for the two mitzvot that are found in Commandment #4 of the Aseret HaDibrot. First, the positive command of ZACHOR, which is fulfilled - first and foremost - by Kiddush on Friday night, i.e. as Shabbat enters - both in davening and at the dinner table. Havdala is part of ZACHOR ET YOM HASHABBAT L'KAD'SHO too, as Shabbat exits. Many other things we do on Shabbat and throughout the week, are also related to the fulfillment of the spirit of this mitzva. An example, referring to the days of the week by there numbers to Shabbat rather than by the names we have come to use, is a fulfillment of ZACHOR. This is followed by the "major" prohibition of Shabbat - that of doing any manner of MELACHA, the forbidden creative activities on Shabbat. These include 39 different categories of Melacha and countless TOLADOT, derivatives or offshoots, which are on the same level of prohibition as the AVOT MELACHA. Cooking, for example, is a TOLADA of Baking; watering the grass is a TOLADA of planting. This brings us to Parshat Mishpatim where we find a positive command which is the other side of the MELACHA-prohibiting mitzva. "And on the seventh day you shall rest." This does not refer to a Shabbat afternoon nap. That's part of the Rabbinic concept - inspired by the Navi - of Oneg Shabbat. The positive Torah mitzva to rest means to abstain from Melacha. Everything that is a violation of the prohibition of Melacha is also a violation (non-fulfillment) of TISHBOT (you shall rest). No mention of Shabbat in T'ruma or T'tzaveh - just Mikdash (Mishkan). But at the end of two and a third sedras - at the end of the first Aliya of Ki Tisa, we find a "reminder" about Shabbat. Which is not just a reminder, but a connector to the whole idea of Mikdash. Whereas Mikdash is all about the sanctity of PLACE, Shabbat is about the sanctity of TIME. Mikdash and Shabbat are partners. We learn the details of the Melachot from the Mikdash. Other p'sukim highlight this partnership. And after the disaster of the golden calf and its aftermath, the Torah brings us back on track in this week's sedra with the making of the Mishkan - but precedes the whole large Mishkan portion with a three-pasuk reminder of Shabbat. In addition to reiterating that Shabbat must be "kept" and that willful violation is a capital offense, the Torah presents a fifth mitzva about Shabbat - that Sanhedrin cannot execute or otherwise punish someone on Shabbat. Shabbat is a day of rest even for the condemned person. (There is a lot more we learn from this prohibition of LO T'VAARU EISH... see inside the Sedra Summary for some more detail.) Let us briefly add the Rabbinic concepts of Oneg Shabbat, Kavod Shabbat, Kedushat Shabbat, legislation to protect the Torah laws of Shabbat, Spirit of Shabbat (Shabbosdik) - the details of which would - and do - fill books. Of the many bottom lines with which we can end this Lead Tidbit, we choose the following: Shabbat and Mikdash are "way up there" in importance and significance in Torah Judaism. Without resorting to arguing which one is higher, let us point out that G-d culminated His Creation of the world with Shabbat, He added a strong Shabbat connection to the Exodus, Shabbat is considered a foretaste of the World to Come, Shabbat is the eternal and everlasting sign of our relationship with G-d. May we merit many Shabbatot, and the rebuilding of the Mikdash in our time Vayakhel Stats 22nd of 54 sedras; 10th of 11 Sh'mot Written on 211 lines in a Sefer Torah 13 Parshiot; 7 open, 6 closed 122 p'sukim - ranks 17th (3rd in Sh'mot) Tied with Va'etchanan and Ki Tavo, but shorter than each in words & letters 1558 words - ranks 24th (6th in Sh'mot) 6181 letters - ranks 21st (5th in Sh'mot) Relatively short p'sukim, hence the drop in ranking for words and letters MITZVOT Contains 1 mitzva of 613 (a prohibition) As we have mentioned in the past, the mitzva- distribution throughout the Torah is very uneven. 17 sedras have none of the Taryag and another five (Vayakhel included) have only one mitzva. Three sedras have 2 mitzvot and three have 3. That accounts for just over half of the sedras (28 of 54) with a total of only 20 mitzvot. 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. Numbers in [square brackets] are the Mitzva-counts of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition) - Rambam counts positives (248) and prohibitions (365) separately. X:Y is the perek and pasuk from which the mitzva is counted. Kohen - First Aliya 20 p'sukim - 35:1-20 [S> 35:1 (3)] Moshe gathers the People (according to Tradition, this took place on the "first" Yom Kippur or the day after, following 40 days and 40 nights on Har Sinai) to instruct them concerning the building of the Mishkan. He begins with a warning/ reminder to keep Shabbat (even while being involved in the holy tasks of the Mishkan). Concerning the fact that Shabbat comes at the end of the first presentation of Mikdash and at the beginning of the second presentation (which is how Vayak-heil begins)... A possible explanation is that the whole portion of the Golden Calf and its aftermath is an "interruption" in the flow of the Mishkan portions: the commands to make it, and the carrying out of those commands. So we can see the beginning of this week's sedra as saying: As the Torah was saying before the (unfortunate) interruption, remember Shabbat's supremacy... SDT: In the opening three-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. Baal HaTurim adds that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He also points out that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted. MitzvaWatch The "command" here of "Thou shall not kindle fire in all your dwellings on the Shabbat day" teaches us many things. Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again. Sefer haChinuch says that the prohibition here is directed to Sanhedrin, not the individual. We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be carried be meted out on Shabbat [114,L322 35:3]. This allows Shabbat to be a day of respite and rest even for the convicted felon on "death row." We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d - the Menora in the Mikdash was lit on Shabbat.) Some commentators say that the repetition of fire comes to emphasize that kindling a fire is a capital offense of no less strictness, despite the fact that on Yom Tov, among the few Melachot that are permitted is cook- ing with fire, lighting flame to flame. We might have gotten the impression that FIRE is not THAT major an offense, because of Yom Tov. Comes the Torah here to emphasize the prohibition for Shabbat. We are also taught that the singling out of one of the 39 categories of Melacha indicates that the categories have an identity of their own as far as Shabbat halacha goes. E.g. planting, watering, fertilizing, grafting (the permitted kind), pruning are all forms of the AV MELACHA (category) of planting. Picking a flower belongs to a different category, reaping. Without going into full details, let's just say that there are differences between the following two situations: [1] A person waters and prunes his rose bush on Shabbat, [2] A person waters his rose bush and picks one of the roses. Without the concept of differentiation among the 39 categories of Melacha, the two situations would be the same, namely, a person doing two forbidden acts on Shabbat. So this is another "lesson" from the LO T'VA'ARU statement. Tif'eret Y'honatan suggests a novel reason for singling out FIRE. Since we are prohibited from doing Melacha on Shabbat because G-d rested from Creation on the first Shabbat, and since fire was not "in the picture" until the first Motza'ei Shabbat, perhaps kindling of fire is not an equal member of the family of prohibited Melachot. Comes the pasuk to set the record straight. Fire is not only one of the 39 categories, it is the flagship of them all. Notwithstanding all of the above, which equalizes FIRE with the other Melachot, there is an OPINION that the singling out of fire (and of carrying, elsewhere) gives it a different - and lesser - status than the other Melachot. For your information: The phrase SHABBAT SHABBATON appears 6 times in the Torah. Twice it refers to Yom Kippur, once to the Shmita year. One other time it might be talking about Shabbat, but possibly about Yom Kippur. The first two times the phrase appears are in Ki Tisa and Vayakhel and it refers to Shabbat. Both times are in the context of building the Mikdash. One of the commentaries suggests that when one does "regular" work during his week, then Shabbat is Shabbat. But when we spend our six work-days in "holy- work", such as building the Mikdash (but not just that), then our Shabbat is further elevated, and is described as Shabbat Shabbaton. [P> 35:4 (26)] Aside from the first three p'sukim, the rest of the sedra deals with the building of the Mishkan. Parshat T'ruma gave us the command and instructions, Vayak-hel tells us of the carrying out of the instructions. One senses an impatient excitement concerning the job at hand. Moshe speaks to the people and tells them what G-d has commanded. (Note the similar terminology the Torah uses when Moshe tells about Shabbat and about the Mikdash.) The different types of materials are named. It is made clear that donations are encouraged, but completely voluntary (Except for silver). Then each part of the Mishkan and its furnishings is mentioned in detail. After the people heard what Moshe had to say, they left the meeting (apparently enthused and anxious to get busy). One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People. Levi - Second Aliya 9 p'sukim - 35:21-29 Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metal-work, etc. Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan. The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil. SDT: Rashi quotes R' Natan who explain why the leaders of the tribes took the initiative on the occasion of the dedication of the Mishkan. He says that they learned their lesson from this original collection of materials. The leaders decided to wait until the people finished giving, and then they would give what was missing. It turned out that there was almost nothing left to give because the people had given so generously. For Chanukat HaMizbei'ach they went first. But for the initial T'RUMA they were mildly rebuked by the Torah in an inconspicuous way - the letter YUD was dropped from the word N'SI'IM (36:27). Leaders are supposed to lead, they are supposed to initiate. Jewish leaders say ACHARAI - after me! Shlishi - Third Aliya 13 p'sukim - 35:30-36:7 [P> 35:30 (13)] Moshe tells the people that G-d has designated Bezalel (from Yehuda) and Aholiav (from Dan) as the chief artisans of the Mishkan. They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations. Bezalel is identified as the son of URI and the grandson of CHUR, whom we have meet back in B'shalach during the first battle against Amalek. According to the Midrash (Sh'mot Rabba), CHUR boldly opposed the Golden Calf, calling out to the revelers to remember G-d and the miracles He had wrought all along. The revelers arose and killed Chur. The Midrash also suggests that Chur was rewarded for his defense of G-d's honor by elevating his grandson Bezalel to great prominence. R'vi'i - Fourth Aliya 12 p'sukim - 36:8-19 [S> 36:8 (6)] When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - Mishkan, Ohel, and Orot. Then the wall boards and foundation sockets were mentioned. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. How can Moshe and Bezalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing. Commentaries say that Moshe and Bezalel received permission from G-d to take the more human, practical approach. In this portion, the three layers of ceiling are presented. The first layer was a beautiful, multicolored weave and the fasteners were gold. [P> 36:14 (6)] Over that came the more practical, less attractive, less complicated, weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (also attractive) was not just on top, but down the sides of the Mishkan as well. Chamishi 5th Aliya - 35 p'sukim - 36:20-37:16 [S> 36:20 (19)] Next the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. Each was inserted into two foundation sockets of silver. The Parochet to hang between the Kodesh and the Kodesh Kodoshim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer. [P> 37:1 (9)] With the structure completed, next came the Aron [P> 37:10 (7)] and the Shulchan SDT: After many anonymous VAYA'AS, and he did... we come to an unusual wording for the ARON. VAYA'AS BETZALEL ET HA'ARON... Rashi says: "Because of his dedication to the construction of the Mishkan more so than others, he is honored by associating his name with the ARON. Baal HaTurim adds that Betzalel knew the secrets of the ARON, not just the technical details of its construction. Therefore his name was attached to it. Meshech Chochma explains that other parts and furnishings of the Mishkan were not just made by Betzalel, but by others as well (for the first and second Beit HaMikdash, and IY"H for the third one.) But not the ARON. It was made by Betzalel. It was used throughout the tenure of the Mishkan and all during the first Beit HaMikdash. It was hidden and was absent from the second Beit HaMikdash. And the very same ARON will be rediscovered for the 3rd Beit HaMikdash, May it be built speedily.. It was and is truly Betzalel's ARON. Shishi - Sixth Aliya 13 p'sukim - 37:17-29 [P> 37:17 (8)] Next comes the Golden Menora. With the exception of the oil cups, everything else - the branches, the decorative orbs, cups, flowers - was hammered from one piece of gold. Did you know... Even though the Torah commands that the Menora be made of gold, it may be made of other metals, if gold is not available. Furthermore, the requirement of MIKSHA ACHAT, one solid piece, only applies to the Menora when it is made of gold. Double furthermore, a non-gold Menora, which is just as "kosher" for the Beit HaMikdash as a gold one, does not need the decorative orbs, cups, and flowers. Without these restrictions, it is much easier to make a Menora for use in the next Beit HaMikdash, until we get the gold and full details of the Menora's form. In fact, there is a silver Menora in the Temple Institute that is waiting to function in the Third Beit HaMikdash. It was not hammered of one piece of silver - because it doesn't need to be. Nor does it have G'VI'IM, KAFTO- RIM, and P'RACHIM, which it does not need and which we would be able to only guess as to exact detail. It is not a facsimile. It is not as model. It is a real Beit HaMikdash Menora just waiting to be. [P> 37:25 (5)] Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described. After this Mizbei'ach was made, the Anointing Oil and Incense were compounded. Sh'VII - Seventh Aliya 20 p'sukim - 38:1-20 [S> 38:1 (7)] The External Altar, a.k.a. Copper Altar, a.k.a. Earth Altar (because it was filled with earth when the camp rested and the Mishkan was erected) is described. Almost all korbanot were brought on this Mizbei'ach. It was considerably larger than the Golden Altar. [S> 38:8 (1)] The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt. [S> 38:9 (12)] Finally, the courtyard is described. The last 3 p'sukim are reread for Maftir. Haftara 39 p'sukim Melachim Alef 7:40-50 (Sfaradim read Melachim Alef 7:13-26) Follow this (it is confusing)... When Vayak-hel and P'kudei are combined (which is in most, but not all, 12-month years), it/they are usually HaChodesh and sometimes Para. In either case, the regular haftarot of Vayak-hel and P'kudei are preempted by the special "Four Parshiyot" haftara. When they are read separately (in all 13-month years) one is Sh'kalim (usually Vayak-hel) and the other is a "regular" Shabbat. This year, P'kudei is Sh'kalim, and Vayak-hel is regular. Ashkenazim read Vaya'as Chiram. (When P'kudei is regular, there are different opinions as to what is read, really complicating the situation). (There is also one rare 12-month year-type when the sedras are read separately and V is Para and P is HaChodesh.) The last times Vaya'as Chiram was read for Vayak-hel was 3 years ago, 3 years before that, and 21 years before that (which was before Torah Tidbits was born). The haftara tells of the making of various vessels for the Beit HaMikdash, especially those made by Chiram out of copper. Rabbi Jacobs z"l points out that Chiram was from Dan on his mother's side and Shlomo HaMelech was, of course, from Yehuda. This has a sharp parallel to the two main artisans of the Mishkan, Bezalel from Yehuda and Aholiav from Dan. There are other points in common that make this portion a good choice for Vayak-hel. Some people look at Vayakhel with boredom, since so much repeats from Parsht T'ruma. CHAVAL (as we say). We should listen to the Torah reading with rapt attention and prayful anticipation of the rebuilding of the Beit HaMikdash. Even though the details are about the Mishkan of long ago, the Mitzva and the description of the endeavor as as current as can possibly be. May we be ZOCHEH. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 552 A Two-Judge Judgment (part one) Recently a person entered our kollel and asked if he could discuss a halachic question dealing with Jewish civil law. It seems that he and his landlord were in a dispute about a certain discount in the rent that was to be paid. They had been in disagreement for several months whether the tenant should receive a discount in his rent for those months when there was no heat in the apartment. They asked two neighbors to adjudicate their dispute and the neighbors decided that the tenant was entitled to a discount in the rent which should be deducted from the next three months' rent. It seems that the landlord was not happy with the result and told his tenant he did not have to abide by the decision of the two neighbors since a Beit Din had to consist of three judges. The question that was asked of me by the tenant was, "is the decision binding?" I told him I could not advise him since I could only make a decision if both parties came together for a decision. I told him I would write about a decision made by two judges in a few weeks' hence in Torah Tidbits, but these lessons were for educational purposes only. I told him that some time in the past I had written a few lessons on this topic. The source of the law is of course the Talmud. (See T. Sanhedrin 3a) The Talmud says that three judges are required to adjudicate commercial actions. It also includes a statement that if two judges judged a case their judgment is binding but they are called an arrogant court. Rashi explains that they are called an arrogant court because they have transgressed the Rabbinic enactment which requires that courts be composed of at least three judges. There is a great dispute among the codifiers if the law follows the one who holds that there must be three judges and if two judged their decision is not binding or perhaps the halacha follows the view that if two judges did judge a commercial case their judgment is binding. Over the centuries there has developed the law that their judgment is ordinarily not binding. What are the consequences of the proceeding that took place before them? May the litigants change their pleas and withdraw any admissions made at the invalid trial? The Talmud cites the Nehardians who hold that if a litigant made certain remarks concerning the controversy outside of court he may plead something entirely different in court. This is because we assume that the statements were made either for the purpose of confusing his adversary or because he was unwilling to furnish his adversary with his actual evidence prior to the trial. It would seem to follow since proceedings before a court of two lay judges are not valid judicial proceedings, that all statements made before them should be treated as out of court statements. Therefore a litigant should be able to change pleas and recant admissions in a subsequent valid trial. (I"YH to be continued) "YOUR BROTHER SHALL LIVE WITH YOU" [2] The Challenge of Money by Dr. Meir Tamari The simplest and therefore the most common act of charity is the giving of money to people who ask for it. This is not something limited to Judaism but can be found in various forms and degrees throughout the centuries, in almost all faiths and spiritual systems. However, the halahkic framework creates something specifically and manifestly Jewish, unparalleled and unequalled. Giving charity is not just optional or something that we do out of the good- ness of our hearts. Rather, "It is a positive Torah mitzva to give charity as it is written, 'you shall surely open your hand to him (D'varim 15:8), and also, 'you shall support the stranger and your brother shall live with you (Vayikra 25:35). There is the parallel negative mitzva which one transgresses when one does not give charity: 'you shall not harden your heart and you shall not close your hand from your poor brother (D'varim 15:7)" (Mat'not Aniyim 2:7). Even one who is supported by charity is obligated to give something to charity. There is no concept of the deserving poor, so that it is immaterial whether the recipient was poor due to external factors or through his own fault or his own decisions. "One borrowed money from non-Jews and when he did not pay, they cast him into prison. The community has to redeem him. If he repeats this, he still has to be redeemed. After the third time we have no obligation of redemption, except where there is danger to his life and then even a hundred times." In this case, the poverty was clearly caused by that individual's choice, nevertheless, the obligation of charity still applied. So too, the inefficient, the drug or liquor addicts and the lazy have to be included in our charity. However, just as it is mandatory to give to the poor, so the Codes all rule out giving to the liars and the charlatans who defraud under guises of poverty, illness or physical handicaps. Apart from providing food, the Rambam, and in his footsteps the other authorities, ruled that charity had to provide "clothing if he is naked, household utensils if they are lacking, and a wife if he is unmarried or a husband if she is unmarried." In the case of a rich person who lost his wealth, charity included even a horse to ride on and a servant to precede him [both signs in their day of wealth and power as we see from the stories of Yosef and of Purim]. This rule was a recognition of the anguish, over and above the financial suffering, that such people suffer, and has been applied to laid off workers who suffer the trauma of being redundant. If the demands of the Torah are so widespread, how much of our income are we obligated to give to meet them? Sometimes, people are filled with such mercy at the suffering of others or with such guilt feelings at their own good fortune that they are prepared to give up all their wealth and become poor. This has been characteristic of many founders and followers of other religions but not in Judaism with its concept of the legitimacy of private wealth balanced with the individual and communal obligations towards the sick, poor, aged and the stranger. "In Lod, the Sages taught that a person may not give away more than one fifth of his income to charity." This has been codified to refer to the observance of all the positive mitzvot; regarding negative ones it seems that no limit is set. Furthermore, bearing in mind the limited resources of the average person, the Rama, while limiting the full funding of these obligations to the communal funds, places responsibility on the individual, to at least bring the situation of the poor to the notice of the communal officials. Throughout, there is only the obligation on the giver, but there is no entitlement for the poor to receive, entitlement that results in a welfare mentality. This welfare mentality corrupts the recipients and often causes a reaction against all forms of publically financed welfare programs, as witnessed internationally in the recent past. Rather, we have lifestyles of Torah and teachings of our Sages that would encourage a different view of receiving charity. "A person should always flog a carcass in the public thoroughfare [regarded as degrading work] rather than depend on others. One should not say, 'I am a priest, I am a great scholar - provide for me" (Pesachim 112-113). 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] Unlocking the Torah Text [11] Maharal on the Sedra [12] Gold From the Land of Israel [13] Micorulpan [14] Torah from Nature [15] Purim play in installments by Yaffa Ganz [16] 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... Question: My roommate (=Reuven) and I disagreed whether it is necessary to lock our dorm rooms when leaving, and he often does not bother or remember to do so. Recently, things were stolen from our room after he left it unlocked. I think he should pay, as his approach was proven overly optimistic at my expense. Am I right? Answer: First, let us see whether Reuven, who as a roommate was able and arguably responsible to help guard your items, when applicable, should be obligated as a negligent shomer (watchman). One does not become obligated as a shomer unless he accepts responsibility, which probably did not happen in your case. It is not sufficient to be aware that the object's owner left the object in his proximity (Bava Metzia 81b). Yet, there may be grounds for obligation as a shomer, as follows. The Rambam (S'chirut 2:3) says that even in cases (such as guarding land) where the laws of a shomer do not apply, one is still obligated to pay for negligence because "negligence is like damaging." We can suggest similarly that the negligence of not locking the door obligates one even if he does not do a damaging act and he does not have the obligations of a shomer. True, commentators (see Shach, Choshen Mishpat 66:126) say that this is true specifically to one who accepted being a shomer, as the moral obligation to watch exists, just without a shomer's halachic obligations. Thereby one who fails to guard on the most basic level must pay. However, in our case, he never promised to guard. Yet, our case is more stringent, as roommates have a relationship of interdependency and responsibility (e.g., if you had complained to the school, they probably would have instructed Reuven to lock the door). Therefore, the Rambam's opinion should apply to this case. Regarding halacha, the Shulchan Aruch and the Rama (Choshen Mishpat 301:1) cites the Rambam's as the minority opinion, while the Shach (op. cit.) accept his opinion. In short, it is unlikely that a Beit Din would extract money from Reuven based on this logic, despite its significant merit. Another avenue to explore is damages. The gemara (Bava Kama 55b) says that if one breaks his friend's flimsy wall that was holding back his friend's animal, Beit Din cannot make him pay, but he has a moral obligation to do so. There is a machloket whether he is forced to pay when he knocked down a strong wall causing the animal to get lost (see Shulchan Aruch, CM 396:4). The Yam Shel Shlomo (Bava Kama 6:3) says that even one who obligates there does so because felling the wall that holds back an animal is like removing the animal. In contrast, one who opens a door that allows a thief to come in, only introduces a new, potential damaging factor. The latter is g'rama (indirect damage) and one is not obligated, although there is likely a moral obligation to pay (gemara, ibid.). Our case is even more lenient, as Reuven has every right to open the door, and the problem is his failure to lock it later (it might depend if he purposely did not lock it). A final category, which is a mix of the two above, is nizkei sh'cheinim (damages among neighbors). The Tur (CM 157) cites a machloket. The Rama compares the case of a neighbor who warns another that his failure to close a door allows robbers in to the case where one warns his friend that his wall fell and the mingling of their different vegetations will render them forbidden and he does not act, where he must pay (Bava Kama 100a). The Rosh counters that in the latter case, the mechanism that creates the prohibition begins working immediately, which is different from the possibility that robbers may come from elsewhere to damage. The Rama (CM 155:44) cites both opinions regarding one neighbor who asked the other to remove an indirect damager and he did not. In our case, then, it is hard to extract money but also hard for Reuven to wipe the slate clear. Therefore, we think it is proper for you to suggest a compromise with Reuven about payment and have him accept the responsibility to lock the door seriously in the future. Rav Daniel Mann, Eretz Hemdah Institute Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet by Eretz Hemdah. You can receive it by sending an email to info@eretzhemdah.org with the message: Subscribe/English or Subscribe/Hebrew - leave subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel. [2] Candle by Day Generally, the slower the relief, the longer it lasts. A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] Wisdom and Wit by Shmuel Himelstein No column this week Shmuel Himelstein's Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" - available at your local Jewish bookstore Reprinted with permission of the copyright holder [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively When attending a simcha and sitting next to a person that we have not met before, the conversation seems to go through a scripted progression. First there is an exchange of basic personal information. Next are the background aliya stories. Finally, we play the ultimate conversation starter, Jewish geography. Over the years, it seems that the middle stage, telling over our aliya stories, has become more and more abridged. Perhaps this is natural since we have likely recounted it in many forms maybe a hundred or more times. Can we really be expected to remain enthusiastic and to tell it with passion? This is how I thought, until recently meeting Yitzie, the "Vayakhel Oleh" Yitzie made aliyah fifty years ago and he still speaks about it with the same smile on his face and twinkle in his eyes as an oleh who deplaned last week. Let me explain why I called him a "Vayakhel Oleh." Other than the few p'sukim dealing with Shabbat (similar to those found elsewhere in Torah), the entirety of parshat Vayakhel can be summarized in one verse that would go something like this - The Children of Israel made the Mishkan and everything in it as Hashem commanded (as minutely described in the parshiot of T'ruma, T'tzaveh and Ki Tisa). Nevertheless, the detail of every command is lovingly repeated in verse after verse to reinforce that it was carried out precisely. This is not tedium -- just the opposite. This represents enthusiasm, passion, appreciation and devotion. We should all try to retell our aliya experiences with the passion of Vayakhel - who knows when that spirit may inspire someone else. Rabbi Steven Ettinger, Hashmonaim 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 - VAYAQHEL 1) Why does the Torah describe Moshe gathering all the Jewish people (VAYAKHEL MOSHE) to teach them the laws specifically at the beginning of this week's parsha (35:1)? Didn't he have to do this every time he spoke to the Jewish people? 2) Why is starting a fire the only Shabbat violation specifically mentioned in the Torah (35:3)? 3) Why does use the terminology of HA'ANASHIM AL HANASHIM, which literally means that the men BROUGHT UPON THE WOMEN, when describing that both men and women donated their jewelry for the construction of the Mishkan (35:22)? 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) The Ohr HaChayim answers that at the end of last week's parsha, Moshe descended from the mountain with a shining face which the people feared to the point that Moshe had to wear a face-covering to speak to them. Thus, he had to work extra hard now to gather the people to hear him speak and to show them that they had nothing to fear. 2) Daat Zekainim MiBaalei HaTosfot explain that lighting the fire, itself, did not produce anything for the Mishkan. The fire was used to fashion the gold, silver, etc. Therefore, being told not to do the work of creating the Mishkan on Shabbat was not enough, since they could have thought that they were allowed to start the fire and then right after Shabbat begin making the vessels. Thus, the Torah singled the prohibition of igniting a fire. 3) The Kli Yakar teaches that the women likely did not want to donate all their jewelry since this would directly associated them with the purpose of the construction of the Mishkan which was to atone for the sin of the golden calf which they did not commit. The language of AL HANASHIM, UPON THE WOMEN, implies that the men actually forced the women to give all their jewelry. Presumably, once it was by force, the women were not indicting themselves as being among those who needed atonement and, therefore, they gave in to the coercion. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il Do Not Ignite Any Fire on the Sabbath Most of this week's portion is a repetition of what we read a few weeks back about what Hashem commanded the people to make for the Mishkan. The portion begins with two verses about Shabbat. "You may do work during the six weekdays, but Saturday must be kept holy as a Sabbath of Sabaths to G-d... Do not ignite any fire on the Sabbath, no matter where you may live." The juxtaposition of verses about Shabbat to verses about building the Tabernacle teach us that we can't desecrate the Sabbath in order to build the Tabernacle. We must refrain from M'LECHET MACHSHEVET - creative work on Shabbat - the kind of creative work that was actually used to build the Mishkan. We learn that there are 39 main categories of work that are prohibited on Shabbat. But the verses here only signal out one of them - lighting a fire. Actually this verse is where traditional Rabbinic interpretation differs from the Karaites. Our Rabbis teach that one may not ignite a fire on Shabbat itself, but they may benefit from fire that was lit before Shabbat. The Karaites believe that you may not have any fire burning in your house on Shabbat. They sit in the dark on Shabbat. The Karraites also don't eat hot food for the same reason. We on the other hand, don't cook on Shabbat but the Rabbis instructed us to be sure to eat hot food on Shabbat. They even said that someone who doesn't eat CHAMIN - Chulent on Shabbat should be checked if they are an Appikores. It is not because they want to be sure that we get enough calories on Shabbat - but rather it is to make sure that we have learned the verse from our portion correctly. That we have understood it the way our Rabbis have taught - we mustn't light a fire on Shabbat but we are allowed and even should benefit from fires that were kindled before the Shabbat. Eating a good chulent on Shabbat ties us to our Tradition. Of course this week's recipe is for a chulent. But first where does the name chulent come from? Max Weinreich traces the etymology of this Yiddish word to the Latin calentem, meaning "that which is hot", via Old French chalant "to warm". Other options suggested are from French chaud ("hot") and lent ("slow") or from the Hebrew she'lan, which means "that rested [overnight]". SOLE'T (SCHALET) - HUNGARIAN STEW This Hungarian Stew is often confused with Cholent - but it has no potatoes, rather a lot of beans, barley, and a piece of smoked meat, and paprika. A kugel bakes along with it in the same pot and also stays the whole night in the oven. The Stew: 2 1/5 cups dry beans, soaked overnight in cold water (red, white beans or whatever you prefer) 1 1/4 cups barley 6 Tbsp. Oil 1 cup margarine (optional) or more oil 1 big onion, cut into small pieces 1/2 pound smoked meat, or a piece of brisket or shpondra (250 grams) bones (optional) 2 tsp. salt 1 tsp. black pepper 1 Tbsp. Paprika (if you can get Hungarian paprika all the better) 3-4 eggs, wash very well Water The Kugel: 2 cups flour 2 Tbsp. cornmeal 1 cup margarine, cut into small pieces or oil 1 tsp. salt 1/2 tsp. black pepper 1 Tbsp. paprika 1/3 cup water 1 grated potato and 1 onion cut into very small pieces (optional) Boil beans in a lot of water. Boil barley in a lot of water for a minute. Drain both, wash well in running water and set aside for later. Fry onions in oil/margarine till golden. Combine the meat, beans, and barley. Add the onions and the fat. Place the eggs on top. Add the salt, black pepper, and paprika. Cover with water until it just covers all. Put on the stove and bring to a boil. While waiting for it to boil, prepare the Kugel. Kugel: Mix flour and cornmeal. Add pieces of margarine or oil, salt, pepper and paprika, and mix till it's well blended. Make a big dumpling and put on top of all the other ingredients. When it boils place in preheated hot oven. Lower heat, and bake overnight, on low about 100 Celsius. Be sure there is enough water so it won't dry out completely and that the oven is hot enough so the chulent won't spoil. Hint: To prevent flatulence when eating the beans you can add a bit (1/8 tsp) of baking soda to the beans when you soak them or when you cook them. Then drain. You can also soak them with a piece of seaweed. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Ovarian Transplants and Castration Last week we concluded our discussion of the definition of motherhood related to ovarian transplants. It appears that most authorities would hold that the birth mother, the recipient of the ovarian transplant, is considered the mother. This is true even for poskim who are of the opinion that the genetic mother is the mother in the case of egg donation. However, there are other considerations to take into account when examining the permissibility of ovarian transplants. There is a Torah prohibition to castrate animals and this extends to a Torah prohibition to castrate people. In the process of ovarian transplants it could be argued that we castrate two people, we castrate the donor of the ovary, since we remove part of her ovary. In addition, we make a serious incision into the ovary of the recipient and this may also be considered castration. To explain this, it is necessary to understand a little more about the nature of the prohibition against castration. There is a difference of opinion among the poskim as to whether the prohibition is against limiting fertility or against damaging the reproductive organs, even if it does not affect fertility at all. If we consider the latter opinion then it would appear that we transgress the prohibition to castrate for the donor and maybe even for the recipient. Despite the fact that we are "castrating" in order to heal her, still, if castration is damaging the reproductive organs then it would be prohibited. However, there are several reasons why this operation would not transgress the prohibition against castration. There is a difference of opinion as to whether women are included in the Torah prohibition. The Rambam holds that while there is a rabbinic prohibition against female castration there is no Torah prohibition. The Gaon of Vilna disagrees and he is of the opinion that both men and women are included in the Torah prohibition. While usually we are strict, still in this case we could argue that there is room to be lenient especially since this is within the framework of medical treatment. Rav Moshe Feinstein wrote that, since there is a difference of opinion, in cases of real need we can be lenient. Our case would appear to be one of need and would be permitted. In addition there are many opinions that even if we hold that there is a Torah prohibition against female castration, there is no halachic problem with castrating a woman who is permanently infertile. Since the recipient is already infertile then it is permitted to operate on her ovaries and this is not considered castration. This answers the problem of the recipient, but what about the operation on the donor? More about this next week. [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb VAYAKHEL Three Dimensions Since my childhood, I have been an avid reader. When I first discovered the joy of reading, I read everything I could get my hands on. Even today, my taste in reading is very eclectic. However, there is at least one genre of literature that I seem to avoid. I do not read science fiction. I trace my distaste for science fiction to one of its common themes: the possible existence of a fourth dimension. Somehow, the three dimensions of our ordinary reality are quite enough for me. The possibility of a mysterious fourth, of a "black hole" in the universe, is one that I have always dismissed as unimaginable. The three dimensions of our existence are not only part of our physical reality. Forward and backward, horizontal left and right, and vertical up and down all play a part in our religious experience as well. For example, when the Jew shakes the lulav on Sukkot, he moves it from left to right, up and down, and forwards and backwards. In doing this, he mimics the ritual in the ancient holy Temple of T'NUFA, waving, where various sacred objects were lifted and rotated in all of the three dimensions. When the Sh'ma is recited and the Jew declares that G-d is one, ECHAD, he is instructed to imagine that G-d's dominion is over all the three dimensions of existence. He rules the horizontal plane, the vertical plane, and the dimension of inner/outer. Our tradition knows too of an entirely different dimensional triad. Not merely three aspects of space, but three modes of human experience: time, space, and person. In Hebrew, this triad is known as olam-shana-nefesh; literally "world-year-soul". Part of our experience is temporal; we live in time. We also live spatially, bound by geographical parameters. And we have the inner experience of being, of conscious- ness, of personal awareness. Thus, three dimensions. These three dimensions play a central role in this week's Torah portion, Vayakhel. Three themes are intertwined in the chapters of Sh'mot 35:1-38:20 which comprise our parsha. These three themes are the Sabbath, the Mishkan, and the individuals to whom the words of this parsha are addressed and who contribute, both materially and creatively, to the construction of the Mishkan. The portion begins as Moshe assembles the entire congregation of the Children of Israel. Moshe and all the Jewish people constitute one dimension, one nefesh, one person. He shares with them the message of the Sabbath, of working for six days and resting on the seventh. He enjoins them to kindle no fire in their homes on the Shabbat day. He thereby introduces them to the second dimension, that of time. He initiates the concept of sacred time, of a time which stands separate from the mundane and the ordinary. The rest of the parsha describes the construction of what is to become a sacred place. A demarcated space set off from the rest of the spatial environment. And throughout Parshat Vayakhel, we read of those whose "hearts are stirred up and whose spirits are willing" (35:21) to come forward with the gifts and contributions out of which this space will be constructed. We read of the "wise hearted women... whose hearts stirred them up in wisdom" (35:26) and whose hands crafted the beautifully embroidered cloths that decorated this haven in space. We also read of two individuals, Betzalel and Aholiav, who are "filled with a Godly spirit, with wisdom, understanding, and knowledge in all manner of workmanship" (35:31). These three utterly different dimensions delineate the physical reality of horizontal and vertical space, but even more so accentuate the spiritual reality of man. The human condition is such that space can be sanctified, that time can be hallowed, and that humans have a transcendent spirit that distinguishes them from the rest of the animal world. This week's Torah portion is often considered to be an uninspiring, even boring, list of irrelevant details. In truth, however, the lessons inherent in these three dimensions are about as important as any in our Torah. First there is the lesson of SHANA, of the year, of time. We have the capability of setting aside special times for celebration, for introspection, for memory. And this capability has kept the Jewish people in good stead throughout their history. As the 19th century Jewish thinker Achad Ha'am expressed it so well, "More than the Jewish people have kept Shabbat, the Shabbat has kept the Jewish people." Then there is the lesson of OLAM, of the world around us, of space. There are places in the world which are home, and there are places which are exile. Indeed, "home is where the heart is", in the psychological sense. But in the national and religious sense, the Land of Israel is our place, and our synagogues and study halls are our sacred spaces in every corner of the world. Finally, there is the lesson of NEFESH, of the personal soul. It is our spiritual potential that makes us able to sanctify time and place and thereby lend meaning and purpose to our existence. A fourth dimension? Perhaps there is one. But for me, the three dimensions of OLAM, SHANA, and NEFESH are more than sufficient to provide an agenda for religious life. What a powerful framework! And all encompassed in this week's Torah portion. [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire P'sukei d'Zimra: Mizmor Shir King David's Temple Meaning: translation... A psalm - a song for the inauguration of the Temple - by David. I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me. NOTE: Nusach Ashkenaz and Nusach S'fard differ in the placement of "Mizmor Shir Chanukat HaBayit L'David" (T'hilim 30). In Nusach Ashkenaz, Mizmor Shir is recited before Baruch She'amar; in Nusach S'fard, Mizmor Shir is recited after Hodu. [Ed. note: In the GR"A's nusach - it is not said (except on Chanuka).] Theme: An essential concept of the prayer Justice Is Done Hashem defends His servants against their enemies. Insight: Deeper meanings... Restoring a Reputation Many commentators ask why this Psalm states, "a song for the inauguration of the Temple by David" when it was really King Solomon, King David's son, who built and inaugurated it. An answer is provided by the Gemara (Shabbat 30a and Sanhedrin 107b), which relates that King Solomon was at first unable to bring the Ark containing the Tablets of the Ten Commandments into the Holy of Holies, where it was to be kept. When he tried to open the gates of the Holy of Holies, they miraculously clung to each other and could not be pulled apart. In response, King Solomon recited 24 songs of prayer, but his efforts were to no avail. Then, as he recited the words "Hashem, G-d! Do not turn away the face of Your anointed one! Remember the pieties of David, Your servant," the gates opened. All the nations and all of Israel knew that Hashem had forgiven David for his sin with Bathsheva (Sh'mot Rabba 8:1). At that moment, the faces of King David's enemies (the family of Saul, Shimi ben Geira, and others who opposed his ascension to the throne) turned dark with humiliation, appearing black as the bottom of a burned pot. Before this episode, David's enemies had claimed that G-d did not allow David to build the Holy Temple due to David's sin. To defeat that claim, Hashem chose the moment when the Ark was brought into the Holy of Holies -- the climax of the inauguration of the Holy Temple -- to show that the Temple was built and the Divine Presence would reside in it only on King David's merit. Therefore, in effect, the Temple was inaugurated by David. Furthermore, at the time of the inauguration of the Holy Temple, David was vindicated before the eyes of all, including the eyes of his enemies. This vindication came from Hashem and is the inspiration of David's special praise of Hashem: AROMIMCHA HASHEM KI DILITANI, V'LO SIMACHTA OY'VAI LI - "I will exalt You, Hashem, for You have drawn me up and not let my foes rejoice over me." ( Torat Chayim, cited in the Schottenstein Edition of Tractates Shabbat and Sanhedrin) Visualize: Images that bring the prayer to life Fully Vindicated The trial is almost over. The verdict is in, and the defendant, David, rises to face the judge. Without even turning his head toward the spectators, he can feel the eyes of his enemies boring into him. He can sense their keen anticipation of his downfall, and he knows that they are not interested in justice. Rather, they want to see the man who has stood against their corruption, and opposed them at every turn, finally suffer defeat. They long to validate their position and stamp David as the evil one. Silently, David utters a prayer that Hashem will not give these evil men reason to rejoice. The judge is anxious too, for he senses that the man before him is a good man who suffered a moment of bad judgment. He peers at a slip of paper containing the verdict. His stern expression changes to a gentle smile as he announces "Not Guilty." David's enemies are dumbstruck. G-d was on his side after all. When a pious person errs, his detractors rejoice, for they believe that this proves that he is no better than anyone else. This, to the pious, is the worst part of their disgrace. It is an unbearable Chilul Hashem, for their error has invalidated their entire life's work. Thus, while a believing Jew might err, and might suffer for his error, he is grateful to Hashem when the circumstances do not strengthen the hearts of the cynical and corrupt. The mission of the V'Ani Tefillah Foundation is to increase awareness of the importance and power of tefillah and to provide education, inspiration, and tools for more sincere, powerful, and effective tefillah. (www.prayingwithfire.org) [10] Vayakhel - Adapted from Unlocking the Torah Text by Rabbi Shmuel Goldin Undersanding Shabbat Context: As the curtain rises on Parshat Vayakhel, Moshe assembles the nation in order to convey God's commandments concerning the construction of the Mishkan. Suddenly, however, he opens his remarks with the following directives concerning Shabbat: "Six days work may be done and the seventh day shall be holy for you, a Shabbat, a day of complete rest for God; whoever does work (melacha) on that day shall be put to death. You shall kindle no fire in any of your dwellings on the Shabbat day." Questions: As is evident from the body of Parshat Vayakhel, Moshe's clear purpose in assembling the nation at the beginning of the parsha is to launch the construction of the Mishkan. Why, then, does Moshe abruptly insert the subject of Shabbat? While Shabbat is certainly a hugely important topic, why must it be mentioned, apparently out of context, specifically at this historic moment? Approaches: A. The abrupt, seemingly arbitrary pairing of Shabbat and the Mishkan at the beginning of Parshat Vayakhel is not an isolated phenomenon. Earlier, in Parshat Ki Tisa, on the summit of Mount Sinai, God follows His commandments to Moshe concerning the construction of the Sanctuary with the immediate warning "However, you must observe my Sabbaths..." This admonition introduces a series of further directives concerning Shabbat. In the book of Vayikra, Shabbat and the Sanctuary are again connected without explanation in the passage "My Sabbaths you shall observe and my Sanctuary you shall revere - I am G-d. This repeated pairing of themes, clearly intentional, serves as the source for a series of foundational halachic observations on the part of the rabbis. Based upon the repeated juxtaposition of the themes of Shabbat and the Sanctuary in the text, the rabbis learn, not only that the tasks associated with the Sanctuary must cease on Shabbat, but that the very definition of the activities prohibited on Shabbat is determined by the tasks that were connected to the construction (and, some say, the operation) of the Mishkan. Specifically, the rabbis delineate thirty-nine avot melacha - major categories of creative labor - associated with the construction of the Sanctuary, which are, consequently, prohibited on Shabbat. These thirty-nine general categories of melacha and their derivatives serve as the basis for the laws of Shabbat. The encounter between Shabbat and the Sanctuary, orchestrated by Moshe at the beginning of Parshat Vayakhel, is far from arbitrary. Emerging from the intersection of these two foundational phenomena are the laws which define the observance of Shabbat itself. B. On a philosophical plane, the message which emerges from the encounter between Shabbat and the Mishkan is significant, as well. Shabbat and the Sanctuary represent two different realms of potential sanctification within Jewish tradition: the sanctification of time (e.g., Shabbat, Rosh Chodesh and the festivals) and the sanctification of space (e.g., the Mishkan, the Temple, the Land of Israel and the city of Jerusalem). Through the observance of God's laws, man is challenged with the investiture of holiness into each of these central domains. And yet, while both of these realms are clearly significant, when a choice between them must be made, the sanctification of time reigns supreme. That is why the observance of Shabbat supersedes the construction of the Sanctuary. The primacy of time sanctification is indicated in other ways in the Torah, as well. Not by chance, the phenomenon of kedusha (sanctity) is first mentioned in the Torah in conjunction with Shabbat, an example of the sanctification of time. As we have also seen, the first mitzva granted to the Jewish nation is Kiddush HaChodesh (the sanctification of the new moon), an example of the sanctification of time. While the clear transcendence of time sanctification over space sanctification remains unexplained in the text, a rationale may be offered from our own experience: the single most precious and tenuous commodity we possess in life is time. Our moments are limited; each moment exists... and before we know it, that moment is gone. There could, therefore, be no greater expression of our belief in and our loyalty to God than the dedication of some of our limited moments specifically to His service. The sanctification of time - the dedication of time solely to our relationship with God - is one of the highest religious acts possible, transcending other acts of sanctification. When Moshe, therefore, underscores the laws of Shabbat immediately before the launching of the construction of the Mishkan, he reminds the people to remember their priorities. As monumentally historic as the launching of the Mishkan may be; as overwhelmingly important as the Mishkan and all of its symbolism will be across the face of history; even more precious to God is the dedication of our own moments of time to His service. C. Another message of prioritization may well be included in Moshe's words, as well. By specifically stating, "You shall kindle no fire in any of your dwellings on the Shabbat day," Moshe underscores the primacy of that fundamental unit - the centrality of which is underscored, over and over again, at critical points in Jewish history - the Jewish home. Even as the nation congregates for the stated purpose of launching the central concept of the Sanctuary within Jewish tradition, Moshe cautions: As central as the Sanctuary and Temple will be in your experience, their role will pale in comparison to that of your homes and your families. Within your homes, new generations will learn of their affiliation to our people and its traditions; observance will be taught through example; children will be raised, deeply connected to their proud past and prepared for their challenging futures. The Sanctuary is meant to inspire and to teach, but the lessons it teaches will reach their fulfillment only within your homes... Never believe the Mishkan to be more important than your personal observance of a single commandment: "You shall kindle no fire in any of your dwellings on the Shabbat day." [11] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr Don't Rush Mashiach Sh'mot 36:13 - And he made the fifty hooks of gold, and connected the curtains one to the other with the hooks, and the Mishkan (refers to the first of the coverings, not to the whole structure by the same name) was one. Netzach Yisrael 42:727 - If something is completed, it is said of it that it is one, as it is written, "and the mishkan was one," meaning to say shalem [completed, whole, perfect]. One sees from this that shalem is one and one is shalem. If something is incomplete, it has no oneness. In the days of Mashiach, the world will be in shlemut as the end of everything is capable of shlemut. Of necessity, the world will be one, as end brings completeness which brings oneness. This answers a problem in the prophecy [Zecharia 14:9], "on that day Hashem will be one and His Name one". Until then is He not one? The answer is until then, not all the world was one in recognizing and acknowledging Him, a prerequisite for Hashem's kingship over the entire world. All actions of Hashem will be understood to be good, as Rabbi Acha ben Chanina said in the name of Rabbi Ami [Pesachim 50a]: "This world is not like the world to come - In this world when one hears good news, he says 'Blessed is the Good One who does good' and if he hears bad news he says 'Blessed is the True Judge'. In the world to come the response to all news will be 'Blessed is the Good One who does good'", for everything will be understood as good [Rashi ad loc.]. Until then was His Name not one? Rabbi Nachman bar Yitzchak said: "This world is not like the world to come. In this world, Hashem's name is written YKVK and pronounced Adonai. In the world to come it will be written YKVK and pronounced YKVK. When the gemara states [Sanhedrin 97a], "The last 2000 years are the days of Mashiach", it means the end of time is designated the days of Mashiach. What is last is completion, and in that time Mashiach will accomplish the shlemut [perfection, harmonious completion] of the world. This world is not designated for Mashiach, just as it is not designated for our people Israel. Why should our people, the main reason for Creation, suffer pain and exile for most of the duration of this world? If Israel had been designed for this world, this would be a major question. But the main portion is not this corporeal world - their world is supernal, separate from the physical. Likewise, Mashiach, who is godly, cannot appear till the very end of this corporeal world. Consider a person. In the prime of his days he is engaged in physical pursuits, and only at the end of his life, when his physical powers wane, does he approach godliness. The world is the same way. The main opportunity for shlemut is at the end, the completion, the perfection, the oneness, as it is written, "the mishkan was one". [12] Excerpted with permission from Gold From the Land of Israel - A New Light on the Weekly Torah Portion From the Writings of Rabbi Abraham Isaac HaKohen Kook by Rabbi Chanan Morrison - URIM PUBLICATIONS, J'lem • NY - website: ravkooktorah.org Choosing a Leader Adapted from Ein Ayah vol. II, p. 262 Betzalel's Appointment God informed Moshe of Betzalel's appointment to oversee the construction of the Mishkan, and Moshe subsequently apprised the people. According to the Midrash (B'rachot 55a), however, this was not just a perfunctory notification. God asked, "Moshe, is Betzalel acceptable to you?" "Master of the universe," exclaimed Moshe, "if he is acceptable to You, then certainly he is acceptable to me!" "Nevertheless, I want you to speak with the people." So Moshe went to the people, and asked them, "Is Betzalel acceptable to you?" "If he is acceptable to God and to you," responded the people, "then certainly he is acceptable to us!" The Sages learned from this story a lesson in public appointments: one should seek the people's approval before assigning a leader. Still, it seems superfluous for God Himself to consult with Moshe and the people. Certainly God knows who is best qualified to organize the Mishkan construction; why bother consulting with Moshe and the people? Was this just a formality, out of politeness? Three Qualifications for a Leader A great leader must possess three qualities. These qualities vary in importance and the ease by which they may be recognized. The first trait of leadership is integrity and purity of soul. This is an inner quality, only fully revealed to the One Who examines innermost thoughts and feelings. It is also the key trait of true leadership. The second quality sought in a leader is the wisdom needed to successfully guide the people. This quality is recognizable to people - but not to all people. Only the astute can accurately gauge a leader's sagacity. While not as crucial as the trait of personal integrity, an administrator cannot successfully lead the people without good judgment and political acumen. The final quality that marks a successful leader consists of external talents apparent to all, such as charisma and eloquence. While these qualities are less important than the previous two, they certainly contribute to a leader's popularity and effectiveness. The order is, of course, important. Candidates who excel only in the superficial qualifications make poor and even corrupt leaders. Good leadership is based on honesty and integrity. Upon these traits, the other two levels, political acumen and charisma, are built. The Midrash about Betzalel reflects this prioritization. First, God affirmed Betzalel's qualifications in terms of those inner qualities that only God can truly know. While critical, these traits of integrity and purity are not sufficient. Therefore, He consulted with a wise leader - Moshe - whether Betzalel also qualified in terms of the political wisdom necessary for the position. And finally, the people were consulted whether Betzalel met the qualifications that they sought in a popular leader. [13] MicroUlpan More computer keyboard words... Backspace key = KLID NESIGA or KLID MACHZIR HA-SAMAN [14] Torah from Nature Okapi Possibly the TACHASH (see ParshaPix photo) ...a beautiful and unusual animal. With its white and black striped hindquarters and front legs, it looks like it must be related to zebras! But take a look at its head and you'll notice a resemblance to giraffes... It is the only living relative of the giraffe... Long tongue for stripping buds & leaves ... hard to find in the wild... very wary, and their highly developed hearing alerts them to run when they hear humans in the distance... Aside for natives of their habitat, scientists did not know of the animal until 1900... secretive nature... newborns can stand up within 30 minutes of birth... same coloring as an adult... [15] FROM BADBAD TO KUSHWAIT part deux We continue with ACT ONE: AN OILY PLOT of... If you missed the first installment last week, you can find it at www.ttidbits.com - click on Back Issues and choose one of the 943 files From Badbad to Kushwait A Contemporary Purim Saga as reported by chronicler Ffaya Zang - Yaffa Ganz 1990 "Last of all, call that new guy Berela Chazan Oiybama from Ameridia. He's probably somewhere in the District of Golf. Those presidents hang around those holes as if they contained oil. Tell him to send a few Ameridian divisions to protect us from possible attack during our mass prayer. We can't start throwing stones in self defense in the middle of our heartfelt worship. Besides, it wouldn't do to throw stones in Makah. Someone might get hurt. Better let the Ameridians do some dirty work for a change. Just make sure he sends the Ameridians and not the other ones - the Ameryidians - by mistake. They're not allowed on our oily soil. As the conscience of the world, our pure prayers will pierce the seven heavenly veils like a sword slicing smoothly across a heretic's throat." "What if Oiybama won't play ball?" "Don't worry. He'll play and pray! That Berela Chazan business doesn't fool anyone. He likes us and he needs our grease as much as we do. Without our oil, we don't eat, but the Ameridians don't move! Their automobiles will stall and clog their arterial highways. Hundreds of millions of Ameridians will be stuck in a monumental traffic jam, encased in cages of steel. They'll never make it home on time for dinner. It'll make Oiybama shudder just to think of the electoral vote!" "Thank Allah for our horses," mumbled the trembling counselors. "Allah? Allah will be delighted! We will generate a lot of religious fervor and Altzu Shmeera - our National Satellite Station - will have a hey day. I can see the headlines already: Prayers for Peace in the East! Remember, this is our passive, peaceful defense against the aggressive, zionistic machinations of Mortify (make sure the press gets the name straight. I don't go for that Multichai business!). Mortify is strangling the people of Shuran and the West by keeping back vital information which allows our precious black blood, I mean bubbles, to flow again." Achashdinejad stopped to catch his breath. But only for a moment. "One last thing. Send a fax to my cousin Sedom Husseini. We need his Terriban Trio - Chasal, Heres, Hereg - for a few days. Oh, sorry! I forgot. Poor Sedom is also deceased, may he rest in peace with Villnisht. (Sigh.) It's a truly violent world we live in! Send the fax to Chaleriya bin Asson in Syricide instead. If he can't get the Terriban Trio, he has good connec- tions with the Al Killya Bullets in Afghastlystan. Soulful prayers mixed with a strong Slamic arm is the name of the game! Both the Terribans and the Bullets will know how to bring the lovely Eshtamir to Badbad!" "Say Kushwait. It sounds better than Badbad," suggested Houmaini. "Badbad... Kushwait. It's all the same, all part of my kingdom," said Achashdinejad gleefully. "And once Eshtamir arrives, I have no doubts that she will remove her veil and end her silence. In fact, I expect to extract some very vital information from her which will help us erase the Blot of Isforeal from the map!" The counselors gasped. Then, finally grasping the greatness of their cunning leader, they bowed reverently, dusting the floor with the tops of their kaffiyas. ACT TWO: A PLAN FOR SALVATION The secret of Achashdinejad Husseini's plot was short lived. Two of his spies, Pigson and Trash, had been careless with their speech while purchasing humus in the shuk. It was only a matter of minutes until the information was faxed across the ocean and found its way to Multichai's shtender. Immediately, Multichai understood what was involved. The Isforeals were again in mortal danger. "The people of Arob are great in numbers and influence. They swarm over the face of the East," he said gravely. "Even the Land of Isforeal is no stranger to their plots and intrigues. Like their ancestors Esav and Amalek, the Hands of Arob are stained with the blood of many nations. Our own resources are, as usual, limited. But two can play the game as well as one. We too will attack on two fronts - body and soul. "The maiden Esthamir incorporates the soul of Isforeal. She must be protected at all costs and I have just the thing to do it. Venahafoch Hu! Camouflage will be our weapon. Eshtamir is known for her veil and her silence. As of now, everyone in the country, both male and female, will wear sackcloth and ashes, topped with black kafiyot or veils. The Trio won't know where to look first! "Secondly, I hereby declare the Silent Fast of Eshtamir. As soon as the Terribans arrive, Total Silence will reign supreme. No one in the country will talk. No Altzu Shmeera. No radio! No television! No politicians! It will be a time of guarding our tongues! I guarantee that three days of wandering among four million speechless, faceless black sacks will be sufficient to demoralize even the Terrible Trio! " "Last of all, we must get to Petunia in Crussia. That dumb Achashdinejad doesn't know how to spell. He thinks Gorbona got the Nobel Peace Prize. What he received was the Nebach Piece Prize from the O.N. Even the Obnoxious Nations of the World felt sorry for him. They figured that with all his tzores, he needed a consolation prize for an empire fallen apart!" "So why do we need Gorbona?" asked Multichai's secretary. "Who said we need Gorbona? I said we need Petunia. We want the Crussian Jews! We'll offer to take a million Jews off his hands. He'll be so happy he won't know what to do first! And all we'll ask in return is that he stick to Crussian Orthodoxy and refrain from participating in the mass prayer in Makah. It will take some of the wind out of Achashdinejad's wings. Then we can get on with the last and most important part of our plan - our own mass prayer, together with the Crussian Jews!" "But, but the Crussian Jews don't know how to pray," stammered the secretary. "They haven't had much experience." "Don't you worry," smiled Multichai. "A Jew and his G-d can always find a common language." to be continued with Act 3... [16] Divrei Menachem Embedded in the description of the building of the Mishkan are several laws pertaining to Shabbat, perhaps because while the Mishkan is a sanctification of place, Shabbat is a sanctification of time. Notably, both the Mishkan and Shabbat serve to bring our service of Hashem into focus and to raise our existential state to higher spiritual levels. One of the central themes of Shabbat is SHALOM for, as we know, the lighting of Shabbat candles by the woman of the house represents the notion of her inducing a special atmosphere of harmony into the Shabbat home. The command that, "You shall not burn fire in your dwelling places on Shabbat" (Sh'mot 35:3) seems to contradict that idea. However, not surprisingly, our Chassidic masters noted that the last letters of the Hebrew words that make up this sentence spell out EMET and SHALOM - Truth and Peace - and that the two Hebrew letters that make up the Hebrew word for fire, EISH, represent an abbreviation for the same two words EMET and SHALOM! Yes! One may not create fire on Shabbat. But one may use the light and warmth of fire on Shabbat. Moreover, Shabbat is the prime time for reflection on the meanings of the terms EMET and SHALOM - for as we create warmth and harmony in our world so does the essential meaning of truth emerge. 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 The name of the sedra We've done this before but it bears repeating. VAYAK-HEIL The first word of this week's sedra, one other time in the Torah, five further times in the rest of Tanach. The main "problem" is the ease with which the HEI sound is swallowed. First syllable is VAI. Because the YUD has a DAGESH CHAZAK in it, its sound closes off the first syllable and begins the second syllable YAK. But the first two syllables blend as VAYAK. The SH'VA under the KUF is NACH. The third and final syllable (the one that gets the emphasis) is HEIL (sound alike of the English word "hail"). One should be careful not to swallow the HEI sound - VAYAKEIL, and also try not to NA the SH'VA to produce VAYAK'HEIL. Doing that makes the HEI easier to sound, but the SH'VA under the KUF should not contribute even a very short vowel sound (of the SH'VA NA). It's hard to transliterate too, because the KH is used as a CHET. Parsha Pix The negated match is the prohibition of kindling fire on Shabbat - as stated specifically in the beginning of Vayakhel (even though the words teach us different things). Below that is the Golden Menora from the Mikdash, which was lit on Shabbat. The Torah says that the prohibition extends B'CHOL MO- SH'VOTEICHEM, in all of your dwelling - but in G-d's Dwelling, so to speak, the Menora is to be kindled even on Shabbat, as are other Melachot done in the "normal" functioning of the Mikdash on Shabbat. And then, right there are Shabbat candles next to the no-fire make an important point. Halacha does NOT require us to sit in the dark, does not require us to eat cold food on Shabbat - as some warped versions of Judaism have claimed. It is a mitzva to have a brightly lit pleasant atmosphere in our homes on Shabbat. And it is a mitzva to have delicious warm food in honor of Shabbat. In fact, Shmirat Shabbat K'hilchata points to the "invention" of CHOLNT (as a monosyllabic word or CHOLENT as the more common 2 syllable pronunciation - and then there is CHAMIN) as a symbol of the insight and ingenuity of our Sages. In fact, these two uses of fire - light and keeping food warm - are significant factors in the concepts of ONEG and KAVOD Shabbat. The set of three pictures in the upper-right are: Rabbi Sholom GOLD, The Lone Ranger's horse SILVER, and a British policeman, known informally (but not derogatorily) as a COPPER - the three metals collected for the Mishkan. Collection box is for the voluntary donations to the Mikdash Rolls of fabric, representing the different dyed wools, linen, goat's hair fabric used in the Mishkan for various purposes The hand behind a newly planted seedling is of the tree known as acacia albida, which might have been (probably was) the SHITIM used for the wall planks, Aron, and other purposes in the Mishkan. The picture can represent Yaakov Avinu planting the trees on his way into Egypt, divinely inspired to serve his descendants on their way out of Egypt. Graphic of a woman looking into a mirror, representing the gifts of the copper mirrors from the women to the Mishkan Gemstone, representing the 14 stones used in the garments of the Kohein Gadol (twelve for the CHOSHEN and two AVNEI SHOHAM for the shoulders of the EIFOD Photo of a b'samim box stands for the b'samim used for the K'TORET and the anointing oil Olive Oyl of Popeye fame, represents the olive oil used for anointing, and for the Menora Under the tzedaka box, you will find and ACE and an S, which stands for a BK's (Baal Korei or Baal K'ri'a) nightmare - the many ALEF-TAV words in the first portion of Vayakhel. Generally, when the word does not have its own Torah note, the ALEF is voweled with a SEGOL and the word rhymes with mess and press. When the word is TROPed, the ALEF has a TZEIREI and is a sound-alike of the english word ACE. For those who read Hebrew with an Israeli (S'fardic) pronunciation, and who differentiate between the SEGOL and the TZEIREI, there is an ampersand (that's the name for the and symbol), which in Latin and French stands for the word ET, together with the numeral 8. Notice that the "and symbol" is made up of the letters E and T for ET. The uppermost covering of the Mishkan was made of OROT EILIM M'ADAMIM, generally considered to be red-dyed sheepskins - not much dispute and speculation there - represented in the ParshaPix by the logo of the Washington Redskins football team. AND OROT T'CHACHIM. What that was is widely speculated. Some say it was blue or black dyed and waterproofed leather (not pictured). Others suggest that it was the skins of the TACHASH. (Right!) What's a TACHASH? Excellent question. Some say it was an animal that existed only then, when the Mishkan was built (also not pictured, for obvious reasons). Other opinions include ermine, giraffe, okapi, dugong (sea cow), narwhal (all pictured). By the way, giraffe and okapi are both kosher animals; ermine and the others are not. The shells to the left of the b'samim box are of the Murex Trunculus, considered to be the true source of T'cheilet dye... AND Argaman dye - both mentioned in the sedra and both used in the Mikdash. That's why there are two MT shells. It seems that the same source of the dye can turn the blue of T'cheilet and the purple of Argaman - depending upon how much light the wool in the dying vat is exposed to, during the process. Below the MT shells is a cluster of Coccus Ilicis, as in: The dried bodies of the females of a scale insect (Coccus ilicis), allied to the cochineal insect, and found on several species of oak near the Mediterranean. They are round, about the size of a pea, contain coloring matter analogous to carmine, and are used in dyeing. This is possibly the source of the third color (crimson) - TOLAAT SHANI. This leaves three graphic elements which are really two Unexplaineds, and therefore are visual TTriddles Speaking of TTriddles, honorable mention to the veteran TTriddle brothers MM of Brooklyn and DM of Israel. MM/Bklyn is a steady - almost weekly solvers and David gets occasional flashes of inspiration - some of which are on the mark. 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 (KI TISA) TTriddles: [1] Yaakov, the spring grain between the fast and the Yom Tov AVIV (ALEF-BET-YUD-BET). Yaakov was AV of YUD-BET sons. The spring is called AVIV. Barley is also called AVIV. Between the fast - i.e. the 9th of Av, and the Yom Tov - i.e. TU b'Av, which is described as the most joyous of Yamim Tovim (15 Av), is 12 Av - or AV YUD-BET. [2] The five Rabbinic fast days and then all the way through Yom Kippur In Parshat HaShavua - Ki Tisa - we find the Torah reading of the five rabbinic fast days: twice (Shacharit and Mincha) each on Tzom Gedaliya, Asara b'Tevet, Taanit Esther, 17th of Tamuz, and once (Mincha) on Tish'a b'Av. Then comes the Haftara of Ki Tisa, and all the way through its 39 p'sukim we come to the last words which are also the last words all the way through Yom Kippur - HASHEM HU HA-ELO- KIM, HASHEM HU HA-ELOKIM. [3]._ Yitzchak, Yaakov (2), Yosef, Aharon, Moshe; _:: Yaakov, Moshe (3) VAV-YUD-SHIN-KUF as a word occurs 10 times in the Torah (3 other times in the rest of Tanach, but not part of this TTriddle). Six of the ten times, the word is VAYISHAK (and he kissed - that's represented by the dot and underscore for the CHIRIK under the YUD and the PATACH under the SHIN - since the VAV has a PATACH in both forms of the word, it is not represented in the presentation of the TTriddle) and four times, the word is VAYASHK, and he gave to drink - underscore colon colon is for the PATACH under the YUD and the two SH'VA NACHs under the SHIN and KUF). Those who are described as having kissed someone with the word VAYISHAK (therefore Eisav's possibly insincere kiss is not included because the word with him is VAYISHA- KEIHU) are YITZCHAK once (kissing Yaakov but thinking it was Eisav), Yaakov twice (once Rachel and once Efrayim and Menashe), Yosef kissed Yaakov right after Yaakov died and right before Yosef gave instructions to the Egyptian embalmers, Aharon kissed Moshe when they met immediately following the episode at the burning bush, and Moshe kissed Yitro, when Yitro came to Moshe from Midyan. As far as giving drink - again, only with the word VAYASHK - Yaakov watered the sheep that Rachel was tending, Moshe watered the sheep that Yitro's daughters were tending, and the word is repeated when the daughters tell Yitro what had happened, and finally - the occurrence in Ki Tisa which led to this TTriddle, Moshe makes a potion with the ground ash of the golden calf mixed with water and gave it to B'nei Yisrael to drink. [4] Does Stacte teach at the Center? The answer is YES and the person in mind is Rabbi NATAF, who gives an interesting Tanach class on Monday evening, focusing on lesser-studied Tanach personalities. One translation of NATAF was STACTE, which is where this TTriddle came from. However, Rav Aryeh Kaplan z"l in the Living Torah, renders NATAF as BALSAM. citing several commentaries. He adds that "Some say that NATAF denotes the wood of the balsam, rather than the sap (Ramban). Balsam is also known as tzori in Hebrew. It is derived from the balsam tree..." Another rendering of NATAF is STACTE "which some identify as storax gum... However, the Greek word can also mean 'an oozing substance', very much like the basic connotation of NATAF, and hence, it can denote any gum... It can thus denote balsam gum as well." [5] Lots of cows or only one Torah LOTS = PURIM. COWS referred to the PARA ADUMA (the plural is only used to make the TTriddle read a little better). KI TISA is sometimes Parshat PARA, in which case two Torahs are used on that Shabbat. It can also coincide with Jerusalem's (Shushan) Purim (the Festival of Lots), in which case we also read from two Torahs. Or - like this year - KI TISA is a regular Shabbat, in which case we read from only one Torah. [6] unlocker infusion toothed tool unlocker is a KEY. infusion is a TEA. And a toothed tool is a SAW. Together they "spell" KI TISA. [7] The K'toret-Gefilte fish connection The K'toret was to be compounded by a "master perfumer" (Kaplan's translation) - in Hebrew, a ROKE'ACH. One of the well-known companies that makes jarred Gefilte Fish is ROKEACH. There's your connection! [8] Some will say it four times, others thrice. Some only twice? V'SHAM'RU V'NEI YISRA'EIL ET HASHABBAT... the concluding two p'sukim of the long first Aliya in Ki Tisa (Sh'mot 31:16,17) are said right before the kaddish that precedes the Amida on Leil Shabbat. Minhag Yerushalayim is not to say it then. It is in the Amida of Shacharit (all say it). Some say it as part of Kiddush of Shabbat morning. And it was in the sedra this past Shabbat (Ki Tisa). Technically, we should have added ONCE and not at all, if we include all Jews, many of whom - sadly- do not daven or say kiddush. But you should be able to work out the four, three, and twice to answer the TTriddle in detail. [9] Destitude YMCA K-kilo Destitude = POOR. The YMCA in Jerusalem (on King David Street) is known as the IMKA. K = 1000, so K-kilo is a thousand kilograms, which is a metric TON. Together they "spell" POOR IM KA TON as in PURIM KATAN which we just "celebrated". [10] Were his subjects his niblings? This one's from the haftara, but you have to know what NIBLINGS are. NIBLINGS is based on siblings, but in place of the S there is an N as in niece and nephew. In searching for a single word in English for either niece or nephew, we "invented" niblings, but then found reference to it on the internet. The word should not be confused with nibbling, which is defined: "(mechanical engineering) Contour cutting of material by the action of a reciprocating punch that takes repeated small bites as the work is passed beneath it." Nor the more common nibbling, as in eating with small bites - nibbling a cracker. Back to the TTriddle. In the haftara we read of ACHAV the king. ACH-AV is the brother of a father, i.e. an uncle. So were his subjects also niblings? Only in TTriddland. [11] Top of the 6th, bottom of the 3rd Borrowed from baseball, top of the 6th Aliya of Ki Tisa, i.e. its first pasuk, is the last pasuk of the third Aliya on a Taanit Tzibur. Speaking of ALIYOT... With the first two Aliyot in Ki Tisa being so long (45 and 47 p'sukim), we noticed that the kohein who got called to the Torah to start Ki Tisa, stood by the Torah for a whopping 92 p'ukim. (Remember that a person getting an Aliya remains by the Torah for the following Aliya, as well as his own.) The Levi only stood by the Torah for a total of 52 p'sukim. And the Sh'lishi had only 12 p'sukim. Etc. Let's name the number of p'sukim that one stands next to the Torah for, his PAL, personal aliya length. Witnessing a PAL for the kohein of 92 p'sukim, one naturally speculates if there are longer PALs. (One who likes fun statistics, that is.) The obvious places to check were B'chukotai and Ki Tavo with the long Tochacha aliyot. But the portions right before and after them are not enough to boost the numbers. Another good possibility is Matot- Mas'ei whose bridge-aliya (R'VI'I) is the longest Aliya of all - 72 p'sukim. Okay, we need 20 to tie and 21 to surpass the 92 PAL from Ki Tisa. Sh'lishi of M&M is 19 p'sukim long, giving that OLEH a PAL of 91. Almost, but not quite. Chamishi of that longest of double-sedras is 22 p'sukim long, giving a PAL for the person called to R'VI'I the record high of 94 p'sukim. [12] Unexplaineds from the ParshaPix The B'SAMIM box was easy - B'SAMIM are mentioned in the passage of the SHEMEN HAMISHCHA, the anointing oil. Below the B'samim box is MYRRH (a good Jotto word), MOR in Hebrew, mentioned as an ingredient in the anointing oil. The grapes and wheat at the bottom-right represent BIKURIM, first fruits, which is a mitzva in Ki Tisa. Between the olive oil bottle and the top of the b'samim box is part of the logo of Carmel Wine. Har HaCarmel is the location of the famous showdown between Eliyahu HaNavi and the 250 false prophets of Baal - from the haftara of Ki Tisa. ### We forgot to explain the visual TTriddle on last week's color inner pages: Morse code with dots and dashes made of pennies. Spelled Frank making it Frank-in-cents This week's TTriddles: [1] And if not now, when? [2] Smallest Odd Abundant Number [3] Parochet, Lechem HaPanim, Menora Oil, Anointing Oil, Incense - Highest possible hand? [4] Who told you? Zilpa? [5] And G-d hardened Par'o's heart And He confused the Egyptian camp [6] It has a coppery finish [7] Adar is the 12th month, the 6th month, the 7th month, the second month, and the first month. How so? 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 We have ongoing cases that need urgent attention and assistance. In some situations, there are families that cannot even put bread on the table for Shabbat. Make checks to "Chesed Fund" and send to: Chesed Fund Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 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: ____________________________________ OU Israel Purim Campaign - 1. Collect/Donate toys and games 2. Donate and or pack Mishloach Manot Call or email Menachem Persoff for more information: 050-570-1067, menp@netvision.net.il 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 12:00-4:00pm - 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 Wishing all those on the Nir Etzion Shabbat a wonderful and inspiring time SHABBATON - pre-Purim Shabbaton Shabbat Parshat P'kudei / Sh'kalim Erev Rosh Chodesh Adar Sheni, March 4-5 - Guest Speaker - Rabbi Raymond Apple, AO, RFD, Emeritus Rabbi of the Great Synagogue, Sydney Long-time Dayan of the Sydney Beit Din, Oleh Shiurim, mini-shiurim, Divrei Torah, Tidbits, Quiz, new and old friends, delicious meals Candle lighting 5:03pm, Mincha, Kabbalat Shabbat 5:15pm 250nis members / 280nis non-members, 20nis rebate for reserving by Feb.22 - Call 560-9125 to reserve Tour & Dine with Illana Friedman In honor of 2 Adars, we have a double-header Rosh Chodesh Adar Bet, Monday, March 7th - 12:30-3:30pm Take a step back into our recent history and be inspired. We'll visit the Underground Museum (formerly the Central British prison where members of the Irgun and Lechi were incarcerated together with Arab prisoners) and learn about the Jewish heroes and Reb Aryeh Levin's role as "Father of the prisoners" - a true tzadik of our times. Hear about the heroic story of the two martyrs that so inspired Menachem Begin that he requested to be buried beside them. The museum is located in the Russian compound which we will tour as well. At 12:30pm the above tour will be preceded by by an elegant and delicious meal at the dairy OU Mehadrin supervised Italian Restaurant Pera e Mela known for its superb unique cuisine Price: 90nis - Call Naomi at the Travel Desk 560-9110 or 050-725-8392 Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! In Pursuit of Rain - "For Your sake, do not withold water" Tuesday, March 1st from 8:00am to 6:30pm with former Shiloh mayor Era Rapaport Known and less-known historical sites which are connected to Geshem and Mayim Maayan Mabua - "the spring" in Nachal Kelt - Yirmiyahu the Prophet and the Ezov water was pumped from here to Yerushalayim The Aqueduct Waterfall - overview of this inspiring site and its historic significance Yehoshua and the crossing of the Jordan River - to be coordinated with I.D.F. Agriculture in the Jordan River Valley - visit to special hot house The Springs and Pools of Fitzael - from the time of the Second Holy Temple Tirza Resevoir - how Israel "saves" water Ancient Beit Keneset at Naaran from the time of Elisha the Prophet -to be coordinated with IDF Einot Kedem - the magnificent farm of Naama and Omer - water in the desert Ein Uja and the water conduits - we will learn how over the generations water was led from this large spring to the villages located along the route. 120nis members 135nis non-members Call Naomi at the Travel Desk immediately to reserve, 560-9110 Note: Some of the sites are cordinated with the IDF and therefore there maybe last minute changes Shulamit's tiyulim are always treats: Come! you will enjoy her delicious sweets! Agnon House & Old Talpiot with Nachman Kupietzky Wednesday, March 9th, 9:00am to noon Walk through the old Talpiot neighborhood stopping at the Eliezer Ben Yehuda House. We will also see the grove where Agnon's shtiebel was located, and is today, the Sephardic Synagogue. Continuing on to the W.W. I British cemetery and Agnon's Tiferet Yisroel Synagogue. The tiyul will conclude with a tour of the Agnon House 36nis members / 45nis non-mem Call Naomi to reserve (02) 560-9110 or 050-725-8392 News Flash: VERIFIED! The burial sites of Reuven, Shimon, Levi & Dina, b'nei Yaakov and Shet ben Adam haRishon have been rediscovered! In a scenic spot at the top of the cliffs of Mt. Arbel, north of Tiberias, across the field from the ancient synagogue of Nitai haArbeli, a Tana of Pirkei Avot, researchers have rediscovered the tombs. (MotherPath knew it all the time.) MotherPath in the Land and the Israel Center invite you to travel to Kivrei Tzadikim in the Galil Zayin Adar Bet -Sunday, March 13, the yahrzeit of Moshe Rabenu We will also be praying at the resting place of Yocheved bat Levi - Moshe Rabenu's mother Tzipora - wife of Moshe Rabenu, Elisheva bat Aminadav - sister-in-law of Moshe Rabenu and Bilha and Zilpa Empower your prayer and enjoy spectacular views Kever Imahot, a truly spiritual stronghold, is located in Tiberias, overlooking the Kineret Led by Esther Linder designer & leader of MotherPath for the past 20 years, Assisted by Bonnie Linder, Women's Judaic Studies teacher, To'enet Beit Din, and tour leader in Chevron For women only 120nis, The bus will IY"H leave the Israel Center at 8:00 and return approx. 6:30pm To Reserve call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 Shulamits' tiyulim are always treats: Come! You will enjoy her delicious sweets! SAVE THESE DATES Wednesday, March 23rd - A Great Day up North guided by Dr. Hagi Amitzur, Fascinating archeological, educational & historical sites and Wednesday, March 30th - Tel Hazor & Hula Valley guided by Avi Flax - Reliving Biblical Battles & Billions of Birds Migrating Further details in the next issue of the Torah Tidbits - You can pre-register for the above tiyulim with Naomi at the Travel Desk: (02) 560-9110 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 TT945 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 19 Adar Alef - WED February 23rd 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 9:45am Parshat Vayakhel with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:00pm WED, Feb. 23 - Exploring Israeli culture, history and society: Religious soldiers in the army. Dati combat soldiers and the world of the Hesder Yeshivot. Two unique phenomenons: "Soldiers in long skirt": some Dati leumi girls choosing the army instead of sherut leumi and the story and history of Nachal Haredi - Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Abraham J. Twerski, M.D. "Liking Yourself: Building Self- Esteem"- Brilliant insight into helping you feel better about yourself, related in Rabbi Twerski's inimitable style. 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 Learning program for women - Chevrusa Learning, pairing women with strong backgrounds in Jewish texts with those looking to increase their skills and knowledge. Followed by a D'var Torah 8:00pm - No charge Wednesday, February 23rd, 8:00pm (at the Center) - Meet the Author Evening: Judy Klitsner "Let All the Daughters Live" The Tower of Babel, the Midwives of Egypt, and the Seeds of Identity At first glance, the story of the Tower of Babel seems to have little in common with the narrative of the midwives of Egypt; yet on closer inspection, the two stories share many surprising similarities in both language and theme. Discover how each story is deepened when read in light of the other, particularly regarding questions of identity, freedom, and the human ability to approach the divine. Yom Chamishi 20 Adar Alef - February 24th 9:00am Exercise Class for Women 9:00am Rabbi Raymond Apple on T'hilim - This week: T'hilim 93 - The Song of Yom Shishi 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold The knitting group is alive and well Thursdays at 1:30pm in the library with Dvora Zippor - new "members" welcome - knitting or crocheting 8:00pm The Joy Club with Rabbi Zelig Pliskin Yom Shishi 21 Adar Alef - FRI February 25th 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 Parshat VAYAKHEL - February 26th 4:00pm Shabbat Shiur by Yaacov Peterseil & Co. 5:00pm Mincha Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am SUN/TUE/THU Rabbi Jeff Bienenfeld - Brachot - 4th perek Rabbi Bienenfeld will be in the States for his father's Shloshim, He will resume his shiur, IY"H, on Thursday, March 3rd 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 Yom Rishon 23 Adar Alef - SUN February 27th L'Ayla Learning program for women 9:25am Living Tehillim with Mrs. Rivka Segal 10:30am Daniel, Ezra, Nechemiya, and the story of Purim with Rabbi Yitzchak Breitowitz 11:35am Women and Prophecy - Rebbetzin Esther Kitov 9:30am Let's Study Megila - Tonia Frohwein (for women) - New topic from now until Purim 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 12:30pm Life: A fantastic adventure - Alan Romm Dr Tova's Exercise Class - Sundays 1-2pm Towards stronger bones and a stronger spine Call or email Dr Tova: 052-420-1201 - chirodivine@gmail.com 2:00pm Rabbi Ephraim Sprecher (February 27th) - Esther's Tragic Choice: Adultery or Holocaust XXX Pri Chadash Women's Writing Workshop (2 hrs) - Resumes next week, March 6th 7:30pm (to 8:30pm) NEW SERIES with Rabbi Chaim Eisen - Am Yisrael and Eretz Yisrael in Jewish Law and Thought No charge for these two shiurim... 7:30pm Mishlei (Proverbs) - Rabbi Mordechai Machlis 8:30pm Shiur by Rabbi Dr. Joseph C. Klausner/Yedidyahu Sh'muel Alef: A "song" for Saul - Farewell to King Saul - Saint or Sinister? As per Abarbanel, Saul Tchernikovsky, Malbim, and Rav Aviner Torah Video - Exploring Jewish Values and Concepts using Trigger Videos, source sheets, discussion... with Rabbi Nachum Amsel - This week: Sunday, February 27th 8:00pm - "Collateral Damage in Judaism and Israeli-Palestinian Issues" featuring a video clip from "West Wing" Yom Sheini 24 Adar Alef - MON February 28th N'SHEI LIBRARY: 10:00-12:00 9:30am and 10:30am - MOMMY & BABY MUSIC CLASSES with Jackie 9:15am Excursions into the Book of Shoftim - Pearl Borow This shiur is sponsored by Allen and Phyllis Singer, in memory of Nechama Dov ben Chaim Yosef Dovid, Sara bat Dovid Hirsh, Leiba bat DOvid Horsh for their yahrzeit, 25 Adar YESHA FAIR Monday, February 28th 10:00am to 3:00pm - Organic made-in-lsrael foods, dried fruits, wines and olive oil 10:30am Pirkei Avot - Rabbi Zev Leff 11:35am Who's Who and what's what? - Israeli orthodox communities - Mitnaged, Litvish, Yeshivish: Flat hat, anti-luxury and eight generation in Yerushalayim - the values minhagim, and communities of the Prushim (Yerushalmi litvaks) and their connection to the GR"A (Vilna Gaon) and the Land of Israel. What does YERUSHALMI mean? Interactive lecture with pictures - Gabriella Licsko 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: Rabbi Dr. Benzion Greenberger - Halachic Estate Planning ("Kosher Wills") Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 7:30pm Lesser-studied Tanach personalities - Rabbi Francis Nataf - This week (Feb. 28): Avshalom (Special deal for both Rabbi Nataf's and Rabbi Assis's classes: 35/40nis) Monday, Feb. 28, 8:00pm - Why Me? Why is Life so Difficult? - with Rabbi Ben Tzion Shafier from theshmuz.com 8:30pm Rabbi Dr. Elie Assis, a senior lecturer of Tanach at Bar Ilan: Book of Melachim (in Heb.) [Sam Finkel 052-469-1263, finkels2@zahav.net.il] MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 050 754 2717 NEXT MEETING: March 7th, 7:30-9:30pm with Dr. Judy Belsky Yom Sh'lishi 25 Adar Alef - TUE March 1st 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 - NEW TOPIC (until Purim) Topics from Megilat Esther 10:15am Rabbi Sholom Gold - Parshat HaShavua This shiur is sponsored by the Kaplan Family on the first yahrzeit of Yisrael ben Dovid Aryeh z"l 11:20am Esther Sutton's inspirational series for women - Examining the Dynamics of Spiritual-Psychological Health within the "Quest to serve G-d" based on "Stages of Spiritual Growth" by Batya Gallant 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The War of Bar Kochba: The Tragic End. What of Yavne? 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: "Crossfire" The first Hollywood movie to examine anti-Semitism... released right before "Gentleman's Agreement." In the movie, an anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant performances by three Roberts - Ryan, Mitchum and Young...powerful portrayal of the evil of Jew hatred. Nominated for five Oscars... An excellent and important film (1.5 hrs) 1:00pm Writing as self-discovery (women only) Exploring the stories of your life - Esther Sutton 3:00pm (Tuesdays) - NEW CLASS with Avital Levin, LMSW - for men and women, no charge Relationships in Tanach: Their Significance to Relationships of Today - This interactive course is designed to actively engage students in the exploration and understanding of relationships in Tanach. Course material is based on selections from the classical and Chassidic Torah commentators and the teachings of Chazal. The educator, a trained social worker, will provide current clinical literature, insight, and guidance into our everyday modern relationships. Participants will be encouraged to introspect and reflect on their own personal experiences with objectives around actualizing potential, increasing harmony, and fostering growth in interpersonal relationships. 7:30pm (to 9:00) Parsha through the Eyes of the Meforshim: An analysis and comparison of Parshanei HaMikra with Rabbi Yonatan Kolatch - For P'kudei (March 1st): Following Orders L'Ayla Learning program for women 8:15 Rabbi Meir Triebitz on Halachic Questions through the Ages - Exploring a different question each week using classic sources towards understanding the philosophical issues and who Jewish philosophers differed in their approach Yom R'vi'i 26 Adar Alef - WED March 2nd 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 9:45am Parshat P'kudei with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki various MINI-Shiur/Divrei Torah while you fold 12:00pm WED, March 2 - Exploring Israeli culture, history and society: Jewish and/or Israeli? Jewish cultural identity and identities, national self-definitions, patriotism and post-Zionism/skepticizm in the Jewish State. Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Aharon Adler- Birkat HaKohanim 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 The Ties that Bind: How Families Can Be Strengthened on the Journey of Serious Illness Presented by: Prof. Ben Corn MD, Oncologist and Dvora Corn MSc, OT and Family Therapist Co-founders, Life's Door-Tishkofet and Directors of Maagan WED, March 2nd, 7-10pm - 3-hr workshop will provide a new way of experiencing illness in the family... through interactive exploration we will offer insight into the dynamics which take place when illness enters a family... provide tools to enhance coping and offer unique opportunities for growth and hope... 40NIS members 50nis non-members 25nis for life members To register call (02) 560-9118 7:30pm Rabbi Chaim Eisen's shiur L'Ayla Learning program for women - Chevrusa Learning, pairing women with strong backgrounds in Jewish texts with those looking to increase their skills and knowledge. Followed by a D'var Torah 8:00pm - No charge Yom Chamishi 27 Adar Alef - THU March 3rd 9:00am Exercise Class for Women 9:00am Rabbi Raymond Apple on T'hilim: Shabbat Ps. 92 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 1:30pm knitting group in the Library various MINI-Shiur/Divrei Torah while you fold The Root & Branch Association, Ltd. - Thursday, March 3rd, 7:30pm "Cracking the Qur'an Code: God's Land, Torah and People Covenants with Israel in the Qur'an and Islamic Tradition" by Lowell Gallin, Author, Founder and President, Root and Branch Association, Ltd. http://stores.lulu.com/store.php?fAcctID=3743146 Program Chair: Dr. Asher Eder, Jewish Co-Founder and Co-Chairman, Islam-Israel Fellowship, Root and Branch Association, Ltd. Written Greetings: Sheikh Abdul Hadi Palazzi, Secretary General Italian Muslim Assembly; Muslim Co-Chairman Islam-Israel Fellowship, R&B For further information: lowellgallin@lowellgallin.com - lowellgallin.com Yom Shishi 28 Adar Alef - FRI March 4th 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 on Aggada 11:00am RCA Daf Yomi UPCOMING... 'Agunah Day' screening of the newly-released Women Unchained - A documentary film produced by Beverly Siegel and Leta Lenik, narrated by Mayim Bialik...produced by Orthodox filmmakers about the struggle some women face to get a Jewish divorce and how we can prevent women from becoming Agunot and a PANEL DISCUSSION (in English) with: Producer Beverly Siegel, Rabbi Chaim Wasserman and Rabbinical Court Advocate Rachel Levmore Monday, March 7 8:00pm at the OU Israel Center, Token admission: 10nis Co-sponsored by: Orthodox Union (OU) Council of Young Israel Rabbis in Israel (CYIR), & the Jewish Agency, b'yachad b'osher, The Givat Sharett Chesed Committee (Beit Shemesh) Simcha Gemach in memory of Feigel bat Tuvia Nisan Sunday, March 13th 8:00pm - "The Hidden Story of Purim: Then & Now" by Rabbi Mendel Kessin