Shabbat Parshat Tzav - Zachor March 18-19, '11 - 13 Adar Bet 5771 A family in Itamar is a family in Jerusalem, is a Jewish family anywhere in the world - We all mourn the murder of the Fogel family hy”d 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 10-19 AdarB - March 16-25 Earliest Talit & T'filin 4:59-4:47am Sunrise 5:49-5:38am Sof Z'man K' Sh'ma 8:48-8:41am (Magen Avraham: 8:12-8:05am) Sof Z'man T'fila 9:48-9:42am (Magen Avraham: 9:18-9:12am) Chatzot 11:48-11:45.25am (halachic noon) Mincha Gedola 12:18-12:16pm (earliest Mincha) Plag Mincha 4:32.5-4:36.75pm Sunset 5:52-5:58pm (based on sea level: 5:47-5:53pm) Candle lighting & Havdala times - Israel Standard Time Candles TZAV Havdala next week 5:13pm Yerushalayim 6:26pm 5:18 / 6:31 5:31pm S'derot 6:29pm 5:35 / 6:33 5:29pm Gush Etzion 6:26pm 5:33 / 6:31 5:30pm Raanana 6:28pm 5:35 / 6:33 5:29pm Beit Shemesh-RBS 6:27pm 5:34 / 6:32 5:30pm Netanya 6:28pm 5:35 / 6:33 5:30pm Rehovot 6:28pm 5:35 / 6:33 5:28pm Be'er Sheva (& Otniel) 6:28pm 5:33 / 6:32 5:29pm Modi'in - Chashmona'im 6:27pm 5:34 / 6:32 5:13pm Petach Tikva 6:28pm 5:18 / 6:33 5:13pm Maale Adumim 6:26pm 5:18 / 6:31 5:29pm Ginot Shomron 6:27pm 5:34 / 6:32 5:28pm Gush Shiloh 6:26pm 5:33 / 6:31 5:29pm K4 & Hevron 6:27pm 5:33 / 6:31 5:28pm Giv'at Ze'ev 6:26pm 5:33 / 6:31 5:30pm Yad Binyamin 6:28pm 5:35 / 6:33 5:31pm Ashkelon 6:29pm 5:36 / 6:34 5:17pm Tzfat 6:26pm 5:22 / 6:31 5:29pm Zichron Yaakov 6:28pm 5:34 / 6:33 Rabbeinu Tam Havdala - TZAV-Zachor - 7:02pm 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... The deadline for Kiddush L'vana is halfway between the average moladot of the current month and the next. That is the same as saying 14 days 18 hrs 22 minutes after the month's molad, that time being half of the lunation (time from one molad to the next) of 29 days 12 hrs 44 mins and one chelek. For this month, that midpoint is just after sunset on Shabbat, not dark enough for KL on Motza"Sh. Therefore, the last op is all night Friday night, Leil Shabbat. Although we usually don't say KL on Friday night, we can if it is the last op. Although Shabbat is the 13th of Adar, it happens that the KL timing doesn't make it to the 14th or 15th. Lead Tidbit: Pre-Purim & Purim The teenage boy had just started driving. One night, he and his friends took a ride in the boy's father's car - without the father's permission. The were drinking beer, fooling around, driving a bit too fast... CRASH!!! The boy sustained multiple life-threatening injuries and was rushed to the local hospital. He underwent several operations in the next few months; this was followed by many more months of rehabilitation and physical therapy. About a year after the accident, the boy and his parents received the joyous news that recovery was almost complete and that only some scars would remain from the whole ordeal. What joy there was for the family and their relatives and friends. The decision was made to have a lavish party on the anniversary of the accident to thank G-d for the boy's recovery and to celebrate his return to "normal life" after a long year of "touch and go" nail-biting and extensive medical treatment. As the preparations for the party were proceeding, the boy's parents had a further concern. For the past year, there only concern was their son's well- being. Only now did they realize that they needed some serious conversations with their son about responsible driving. Had he learned his lesson in the past year? Or was he too understandably pre-occupied with his recovery, his medications, ongoing treatments... and his school studies, when possible. Perhaps he had even blocked out the details of that terrible night and was actually oblivious to the multiple breaches of trust and drivers training, common sense, and who knows what else. "We need to have a serious talk with our son", said the mother. "Agreed", said the father. "But when?" The first thing the parents decided was that they would NOT bring up any serious topics on the day of the party; they would not want to "spoil" the festive occasion. They considered waiting until after the party, but decided on a day or two before the party. They felt that the serious talk should be part of the background of the party, without taking (too much) away from the anticipated joy. Enough of the MASHAL - if you use it, adjust it as you see fit. MASHAL L'MA HADAVAR DOMEH? The PURIM analog of the accident is Haman' plot to destroy every man, woman, and child - the nation of Mordechai. The long period of medical treatments when the outcome was under a heavy question mark is the almost yearlong period of fear that the Jews lived, from the first announcements of Haman's decree (with Achashveirosh's backing - don't forget that) on the 13th of Nisan until the events of eleven months later when the Jews successfully defended themselves from those who wanted to harm and kill them. The party is, of course, PURIM itself, with its special Seuda, they exchange of food gifts between friends, and the generous giving of Tzedaka, the festive drinking of wine. (You can expand the MASHAL to include details of the party that can parallel some of our Purim details.) What's missing? The fact that the teenager had taken his father's car without permission, was drinking while driving, was speeding... What's missing? What did the Jews of the Persian kingdom do (or not do) to be threatened with annihilation? No mention of that in the Megila. No mention of that on Purim. No mention of the boy's irresponsible behavior at his party. But his parents needed to talk to him seriously at some point. And we need to examine the pre- Purim story situation to realize what they (and we) did and do wrong. The fact that the boy survived and healed is thanks to G-d - not thanks to what he did that contributed to the accident. The Purim victory, redemption, salvation - call it what you want, is thanks to G-d. How we got there in the first place, is our fault. And it must be addressed. Not on Purim day, but sometime. Perhaps that is what Taanit Esther is for. Or any other time we can manage. We need to ask the questions - what were the Jews doing at Achashveirosh's party at which he arrogantly displayed the plunder of the destroyed Beit HaMikdash, paraded around in the garments of the Kohen Gadol, and declared himself superior to the God of Israel. Had the Jews gotten too comfortable in their short galut? Have we become too comfortable in ours? Celebrate Purim. Enjoy. But save some other time for pondering. TZAV Zachor Stats 25th of 54 sedras; 2nd of 10 in Vayikra Written on 169.8 lines in a Torah, rank: 38th 8 Parshiyot, 7 open and 1 closed 97 p'sukim - 36th (3rd in Vayikra) same as Sho'f'tim, which is a bit larger than Tzav Sources say that TZAV has TZAV (96) p'sukim. Our Chumashim have 97. Either one-off is acceptable for Gimatriya purposes, or there was a slightly different p'sukim-breakdown way back. 1353 words - 38th (3rd in Vayikra) 5096 letters - 38th (3rd in Vayikra) MITZVOT 18 of the 613 mitzvot; 9 positive; 9 prohibitions 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 11 p'sukim - 6:1-11 [P> 6:1 (6)] After the preliminary descriptions of the different korbanot in last week's sedra, we now find the description of the daily service in the Mikdash. After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of performing the mitzva of "T'rumat HaDeshen" [131,A30 6:3]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp. The fire of the Mizbei’ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6]. The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of Shacharit. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HI (sounds like the English word he) HA'OLAH... - It (the passage) IS the Olah. On another note... The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (got bumped?) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected larger number than kohanim present. [P> 6:7 (5)] The Torah next returns to the topic of the "meal- offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124 6:10] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134,A88 6:9]. Levi - Second Aliya 22 p'sukim - 6:12-7:10 [P> 6:12 (5)] Each day, the Kohen Gadol is to bring a meal- offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40 6:13]. This mincha was not to be eaten [137,L138 6:16], but rather was completely consumed on the Mizbei' ach. [P> 6:17 (7)] The CHATAT [138,A64 6:18] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners. SDT: The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi’ach certifying the kashrut of a restaurant - would he himself eat there? One would hope so. Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139 6:23], but rather completely consumed on the Mizbei'ach. SDT: The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot. Someone with very limited vision might ask, “Why should we “waste our time” learning about Korbanot?” Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons are for always. Shlishi - Third Aliya 28 p'sukim - 7:11-38 [P> 7:11 (17)] The Torah next discusses the Sh'lamim, [141,A66 7:11] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120 7:15]; that which is left over must be burned [143,A91 7:17]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day. It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban. SDT: The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, still renders the korban invalid, but is less severe, punishment-wise. If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban “Class-A Pigul”- This indicates that the sanctity of time is somewhat greater than the sanctity of place, which fits with our previous notions concerning the sanctity of Shabbat and the sanctity of the Mikdash. (from a long time ago - but memorable drasha by Rabbi Fabian Schonfeld.) It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d). Certain fats of kosher animals are forbidden to eat [147,L185 7:23]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal. Eating blood of a bird or mammal is a capital offense (from Heaven) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbid- den. This is why meat has to be "kashered", not just kosher. SDT: Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not for- bidden. Note that birds and mammals require sh'chita, and they are also the two classes of warm-blooded animals, as opposed to fish and insects. [P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people. What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. R'vi'i - Fourth Aliya 13 p'sukim - 8:1-13 [P> 8:1 (36)] Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons. Chamishi 5th Aliya 8 p'sukim - 8:14-21 A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (s'micha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the type of korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei’ach and on its base. Parts of the bull were placed on the Mizbei’ach; the remainder was burned outside the camp. The first of two rams was next offered, as an OLAH. It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing. Shishi - Sixth Aliya 8 p'sukim - 8:22-29 The second ram was then offered (as a SH'LAMIM called EIL HAMI- LU'IM) and several procedures, as specified in the Torah, were followed. Note: Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash. SDT: From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather, he is an integral part of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings - not just to be fed, but to be active in the Korban process - indicates their integral involvement in the bringing of Korbanot. Sh'VII - Seventh Aliya 7 p'sukim - 8:30-36 Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as honor-guards. SDT: Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. This idea is alluded to by the words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur). Aharon and his sons did all that G-d had commanded through Moshe. Maftir - 2nd Torah 3 p’sukim; D’varim 25:17-19 Generally, the mitzva to hear Torah reading is rabbinic. ZACHOR is the only portion of the Torah the hearing of which (with Kavana) is the fulfillment of a mitzva from the Torah. (Some say that Para is D'Oraita too, but not on the same level as Zachor). The 3-pasuk portion contains the mitzvot to Remember what Amalek did, to destroy the remnant of Amalek from "under the heavens", and never to forget. Note that what we are com- manded to remember and never to forget - is not Amalek per se, but what Amalek did to us on our way out of Egypt. This allows us to include in the "definition" of Amalek, those who are Amalek- like; those who behave like Amalek, and like his famous descendant, Haman. We should also keep in mind who Amalek's grandfather was and who filled the original Amalek with hatred for the descendants of Yaakov. It was Yaakov Avinu's twin, Eisav. As to the mitzva of TIMCHEH, eradicate the memory of Amalek from under the heavens, there are issues of to whom this mitzva applies: the king of Israel, the people as a whole (its Sanhedrin), and/or the individual Jew. There is also the significant issue of our inability to identify an actual descendant of Amalekk in our time. In addition, there is the opinion of the Brisker Rav that no one can fulfill this mitzva until instructed so by a Navi speaking in G-d's name. But if we focus on the mitzvot of Zachor and Lo Tishkach - Remember and Do not forget, we will still be able to define Amalek, and more significantly, to define what we are supposed to remember, what we are supposed to never forget, and even what we are supposed to try to rid the world of. An Amaleki (who has never fought against Israel) who wants to convert to Judaism, can be accepted. And such a convert does not even have the restrictions of marriage that converts from Amon and Moav have. Let's take Iranian president Mahmoud Ahmadinejad as an example. Is he a descendant of Amalek? We don't know. End of story? Not quite. Do we include him in our vigilance against forgetting what Amalek did (and what they wanted to do!)? Definitely. Do we include him when we are in the process of remembering? Definitely. The litmus test is not his lineage, it is his remarkable resemblance to Amalek, his grandfather and his descendant. When we hear Ahmadinejad talk about the destruction of Israel, we hear Eisav talking. We hear Amalek attacking. We hear Haman desiring to destroy every man, woman, and child - the nation of Mordechai. We hear Hitler ranting and raving, and, sadly, doing, as well. And even if we can't wipe him - and others like him - out, we certainly can and must work towards neutralizing him, fighting anti-Semitism and Anti-Israel attitude and behavior, with renewed commitment. ZACHOR is not paying lip-service to an idea - it is remembering and never forgetting so that we will prevail over the Amalek's in the world. Yehoshua weakened them, David HaMelech had partial success, Shaul almost, but not quite. Mordechai and Esther triumphed, but the battle against Amalek is MIDOR DOR, from generation to generation. And we must always remember that G-d not only commanded us to TIMCHEH, but He also promised EMCHEH, that He will "fight", as well. And the Torah identifies the fight against Amalek as G-d's battle against the evil of Amalek, and we are His allies in this fight. Haftara 33 p'sukim Shmuel Alef 15:2-34 S'faradim begin one pasuk earlier The Haftara consists of the command through the prophet Shmuel to King Sha'ul to destroy Amalek, and of Shaul's incomplete compliance with his orders. The Maftir tells us what we must do. The Haftara shows us what happens when it isn't done properly. Purim and Megilat Esther shows us what happens when it is done right. But the battle goes on... until the time of Mashiach. G-d too “fights,”, so to speak. And we must do our part. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 555 A hearing before one non-expert judge In a prior lesson it was stated that a layman should not judge a case by himself. What if a layman did, in fact, judge a case by himself after receiving authorization? Rambam (1135-1204, Laws of Sanhedrin 4:15) discusses what if a person who is not qualified to act, either because of lack of knowledge or because he is not worthy, somehow receives authorization through a violation of the law by the secular leader of the Jewish people such as the Exilarch. He headed the government of Babylonian Jewry for the first 12 centuries of the common era. (Jewish tradition trace the origin of the institution to the last years of the exile of Yehoyachin. The first clear evidence of the existence of the Exilarch comes in the middle of the second century common era). Or the judge received authorization by an error of the court - the authorization is a nullity. Radbaz (1465-1574) in his commentary on Rambam writes that Rambam had to state this rule because otherwise it might have been thought that since the Exilarch had the power to expropriate property he could indirectly receive the same result by appointing non-qualified judges through whose decisions there would be an expropriation of property. Rambam therefore explicitly rules that a non-qualified judge’s authorization is void. Tur (R. Yaakov b. Asher, 1270-1340) states that if one is not learned, and he is not capable of judging, then the Exilarch has no power to qualify those who are not qualified. He then quotes Rambam’s holding that the decision of an unqualified judge is invalid even if he arrives at a correct decision. Moreover, Tur adds that either litigant may change his mind and have his case judged by a different court. The language of R. Yosef Karo (1488-1575) in Shulhan Aruch is similar to that of Tur. However, in contrast to Tur who explicitly states that authorization does not confer jurisdiction on one who is not “learned,” R. Karo uses the ambiguous term “expert.” There is a difference of opinion among the commentaries on Shulchan Aruch as to what R. Karo means when he uses the term “expert.” According to Shach (R. Shabtai Cohen 1622-1663), R. Karo is referring to a person who is both learned and capable of reasoning and therefore, if the judge is merely learned then his decisions are not binding. According to SMA (R. Joshua Falk, 1555-1614) R. Karo’s holding is the same as that of Tur. Rabbi Karo in discussing the effect of proceedings before courts which are not duly constituted, either because the court consists of less than three judges or in a court of one judge who is not an expert, states that the proceedings are a nullity even if the judge is ordained, as was the case of ordination prior to the fourth century of the common era. It is evident that this refers to a non-expert judge who is ordained. A non-expert does not improve his authority to judge a monetary case merely by virtue of the act of ordination. Next lesson IYH, results of a hearing before one judge Dr. Meir Tamari No column this week 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] Torah from Nature [14] Guest Article [15] Purim... [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: On Purim, the level of levity during the Megila reading seems to be ever increasing. Whereas once there were only graggers and stamping after the reading of “Haman,”, now there seems to be a competition for the most audacious antics. Is that in keeping with the minhag and in line with the proper behavior in shul? Answer: The Avudraham (cited by Darkei Moshe 690:4) is one of the earliest sources of this minhag, which originally had the following form. People would write Haman’s name on rocks and bang them together to demonstrate “wiping out the name of Amalek (Haman’s forefather)”- Thus, it was not a matter of noise per se and certainly not of merriment. By the time the Rama codified the minhag and strongly argued not to question it (Orach Chayim 690:17), it apparently was closer to the current minhag of hitting anything to make noise. Actually, other minhagim of Megila do have to do with liveliness. The minhag to have the congregation read out loud four p’sukim was designed “just for happiness, to make the youngsters happy, and encourage them to... listen to the reading” (Hagahot Maimoniot, Megila 1:7). The idea of scoffing at Haman, which most people seem to have in mind (resembling the modern phenomena of booing an unpopular person or statement) seems in the mood of Purim and several statements of Chazal. The idea of reveling in a manner that is usually inappropriate is found in various halachot. One, of course, is drinking wine well beyond the norm. Also, one is exempt from payment for damages caused during the Purim celebration because the mayhem is part of the mitzva (Rama, Orach Chayim 695:2). However, the classic time for wilder merrymaking is at and around a seuda. Davening is davening, and the reading of the Megila is an important mitzva with many halachot and is a fulfillment of saying Hallel to Hashem (Megila 14a). Thus, while the minhagim we mentioned for happiness, interest, and demonstrativeness exist (despite opposition of some poskim, including the Pri Megadim (OC 690, EA), on various grounds) outright levity is likely inappropriate. Thus, we would suggest to those who ask to, under normal circumstances, follow the minhag of making noise with lively but dignified moderation. However, one needs to consider how expression of the spirit of the day has evolved and the role of minhag in our communal lives, as the Rama did. Let us point out two main ideas behind keeping minhagim and not criticizing them (see also, Living the Halachic Process, vol I, pp. 32-33). One is that a minhag is assumed to be initiated or approved by great rabbis. In this case, one could break up the matter into two. Hundreds of years ago, the minhag was presumably instituted by great rabbis. While we are not aware which if any leading rabbis recently initiated the latest antics, it is fair to say that the phenomenon is approved of or at least allowed by a broad cross-section of the rabbinate. We might even suggest that the original minhag initiators, who broke the lines of strict decorum, intended that every generation and subsection of the religious community would find the balance appropriate for them. Indeed, a youth minyan or kiruv-oriented minyan for the Megila is more likely enhanced by a livelier service than an established, older community. The second element regarding minhagim concerns the friction that is caused when one does not fall in line with the local minhag. In our case, if there is a locally accepted manner of listening to the Megila, including that most people make some noise and a handful are more boisterous, then taking a stand against the latter is likely to cause hard feelings. This is not an extraneous consideration but it is at the heart of the type of communal atmosphere Chazal wanted us to maintain. As we have seen, Purim is a day when we let people’s spirits fly more freely than normal. Of course, as usual, a local rabbi is supposed to have his finger on the community’s pulse and should be the main guide in these matters, as even on Purim we should know some limits. Rav Daniel Mann, Eretz Hemdah Institute Ed. note: I think that we can agree that catcalls and loud caps whose noise and smoke bother others, should be frowned upon. - PC 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 How fortunate is he who knows when to go to sleep. 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 It was the custom of R’ Menachem Mendel of Kotzk to send out agents to check all the weights in his town. One of these agents came to a wealthy man and found there a clay weight that was clearly inaccurate. The agent ordered the man to destroy the weight, but the man refused, claiming that he knew it was incorrect and was only using it as a doorstop. The agent told the man that even keeping a false weight in one’s house is against halacha. The man became incensed and shouted at him: “Who gave you the power to decide such things and to tell me what to do?” Without another word, the agent took the weight and smashed it. Upon hearing of the incident, R’ Menachem Mendel convened a town meeting and explained to everyone the severity of owning incorrect weights. The rich man, hearing these words, went over and begged the Rav for forgiveness. R’ Menachem Mendel eventually forgave the man, but fined him fifty gold coins. 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 The parsha opens with the words “Tzav et Aharon v’et banav...” “Command Aharon and his sons-” concerning the Olah sacrifice. Rashi, citing Torat Kohanim, asks: Why does the Torah use the the term “tzav” (command) rather than “daber” (speak) or “emor” (say)? He answers that “tzav” demands alacrity ("zerizut") in the performance of a mitzva and it implies 1) immediacy, 2) future applicability, and 3) according to Rabbi Shimon, the additional element of financial loss. Since all mitzvot do, in fact, require alacrity, it is particularly urged in the case of this mitzva because of the potential financial loss that it involves. The commentaries disagree about the loss that an Olah sacrifice might cause the Kohen. Ramban, in fact, denies that there is such a loss, for the Kohen receives the hides of the sacrificed animals. The Maharal in Gur Arye suggests that a loss might be incurred if the Kohen has to serve through the night and will then be unable to do his regular work the next day. Chizkuni sees the possibility for loss in the fact that the Kohen must replace the sacrifice out of his own pocket if he does something to disqualify it. The implication is that special alacrity is needed in a case of potential financial loss, because otherwise one might procrastinate or hesitate to perform the mitzva. One might even rationalize that the mitzva is in fact unnecessary, so as not to incur the loss. Kli Yakar says that potential monetary loss confuses a person and leads him to improper thoughts. We are, therefore, urged to a higher level of alacrity and enthusiasm in performing these particular mitzvot. This lesson should not be lost to us when we contemplate aliya. As there is potential financial loss, we should approach this mitzva with a higher level of “zerizut” and enthusiasm to counteract the natural but undesirable effects of thinking of potential loss, particularly when there is so much to gain. Chaya Passow, Jerusalem ### And speaking of mistakes... Last week's CHIZUK ! IDUD Divrei Torah from the weekly sedra with a focus on living in Eretz Yisrael - Chizuk for Olim & Idud for not-yet-Olim inadvertently had two paragraphs appended to it from the column of two weeks earlier. Our apologies for the confusion the error caused, and special apologies to Prof. Bodenheimer for annoyance the error caused him. 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 Parsha Points to Ponder - TZAV 1) Why does the Torah say THIS IS THE LAW OF THE OLAH SACRIFICE (ZOT TORAT HA'OLAH) and then repeat IT IS THE OLAH (HI HA'OLAH - 6:2)? 2) Why does the Torah require eating extra loaves of bread and a shorter period of time to consume the food (one day and one night) for the Todah offering(7:12-15)? 3) Why does Moshe say THIS IS WHAT GOD COMMANDED TO DO prior to putting the special clothing on Aharon and his sons (8:5), words he does not say about any other commands related to the Mishkan? 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 Kli Yakar suggests that this could be the source for the teaching that ANYONE WHO LEARNS THE LAWS OF THE OLAH IT IS AS IF HE OFFERED AN OLAH. The Torah is saying, the Torah of the Olah, referring to the laws of the olah, IS THE OLAH. 2) The S'forno explains that the requirement to eat so much bread in so short a time will force the person bringing the offering of thanks to invite others to join him and, thus, the good which G-D did for this person will be publicized. 3) The Ohr HaChayim answers that Moshe was anticipating jealousy and controversy from the likes of Korach, especially when they would see the great honor Aharon was receiving. He made it clear that he was not doing this on his own but through the command of G-D. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il The Two Aspects of Purim When preparing for Purim I had a number of questions in my head... 1) Why do we celebrate Purim in ADAR BET - in the second month of ADAR, if the Megila says that Purim should be "in the 12th month"? Wouldn't it make more sense to have the festivities in the first ADAR which is the 12th month and not in ADAR BET which is the 13th month? 2) Where do we find another holiday where we have two different options for the celebration? Why do we have PURIM D'PRAZIM - for the un-walled cities and also SHUSHAN PURIM? 3) The Rambam writes that all the books of the Nevi'im will become obsolete during the time of Moshiach except for Megilat Esther, which is like the five books of the Torah and the Oral Torah which will never be anulled (Hilchot Megila 2:18). Why is Purim so unique? I found the answers to these ques- tions in an article by Rav Moshe Lichtenstein in an Alon Shvut Bogrim journal. He explains that we celebrate the holiday of Purim for two separate reasons like it says in the Megila, V'HAYAMIM HA'EILEH NIZKARIM V'NAASIM B'CHOL DOR VADOR. ZECHIRA - Remembering is related to renewing the covenant (the BRIT) that we have with Hashem. We know that the Jews did this on Purim as the Megila relates, KIY'MU V'KIB'LU HAYEHUDIM -the Jews accepted upon themselves. The Rabbis (Shabbat 78a) say this verse teaches that on Purim the Jews accepted the Torah willingly unlike at HAR SINAI when KAFA ALEIHEM HAR K'GIGIT- they accepted it as if they were forced. The other aspect is ASIYA - doing. It is related to commemorating the specific miracle of salvation that Hashem performed for us by redeem- ing us from Haman's machinations. ZECHIRA we do by reading the Megila and ASIYA we do with MISHTEH V'SIMCHA, the meal and Mishlo'ach Manot on Purim. A holiday that is just for marking the anniversary of a salvation from a certain threat must be celebrated on the exact day of that event - but a holiday that marks a BRIT - covenant need not. For example Pesach which has both components ZECHIRAT HABRIT a covenant and celebrating the NES, miracle of being saved from Egypt can be celebrated on another day if need be - PESACH SHENI, when anyone who was unable to bring the Pesach sacrifice on the 14th of Nissan can bring their sacrifice. The same with Purim; it is celebrated in the second ADAR, and not in the first - this is in order to juxtapose the covenant we accepted on Purim with the covenant related to Pesach. But in order not to forget the other aspect of Purim - the miracle of salvation from our enemies - we do try to mark PURIM KATAN in the first ADAR with some special food and drink. So to answer the first question we could say Purim is in the second ADAR to showcase the aspect of the holiday that is related to our renewing our covenant with G-d. Now to the second question. If we read the verses related to Shushan (9:11-18) it seems that the second day of the battle was not just a continuation of the battle from the first day but rather a different type of confrontation altogether. According to Rav Lichtenstein, the first day of battle was just a physical battle. The Jews in the un-walled cities were more vulnerable to physical annihilation. When Esther asked for another day for the Jews of Shushan she had a different type of battle in mind. Her battle had to do with a fight for Jewish identity. She, who lived in the palace in Shushan, knew full well that the Jews there were assimilated and involved in palace life. She wanted an extra day of fighting in order to win the spirit of the Jews of Shushan. This is related to renewing the BRIT - covenant with Hashem and therefore has a separate day for its celebration. The answer to the third question is also related to the covenant aspect of Purim. All books of the prophets come to warn the nation to follow in the path of Hashem that He has taught us. In better times, when we all truly do follow Hashem, these books will no longer be needed. But Megilat Esther is different. It comes to renew our covenant with Hashem and that is an eternal message. For that reason Megilat Esther will never disappear. Our festivities may be tainted this year on Purim because of the tragedies that the nation just experienced, losing five members of one family filled with Torah in such a barbaric way. Only Hashem knows His grand plan. We must use this time of Purim to thank Hashem for the miracles of salvation that have been revealed to us, to pray for G-d to continue protecting us from our enemies and to strengthen our BRIT with Hashem. SINCE WE DISCUSSED the two aspects of Purim, here is a nice looking two tone recipe that is good for Shabbat or for the Purim seuda. TWO TONE POTATOES 3 potatoes, cooked and drained 2 sweet potatoes, cooked and drained 2-4 Tbsp oil 1 egg 1/4 tsp onion powder 1/2 tsp finely grated orange peel (optional) Salt & pepper Nonstick cooking spray Peel all potatoes. Mash white and sweet potatoes in two separate mixing bowls with electric mixer until smooth. Add 1 Tbsp oil to each. Separate egg. Beat egg white and onion powder into white potatoes. Beat egg yolk and orange peel, if desired, into sweet potatoes. Season both mixtures with salt and pepper. Line a baking sheet with foil. If desired lightly coat pan or foil with cooking spray. Make eight 2 - to 3-inch nests on foil, using about 1/4 cup of sweet-potato mixture. Spoon white potato mixture into pastry bag fitted with decorative tip. Pipe into center of nests. Loosely cover with plastic wrap; chill for 2 to 24 hours. To serve, drizzle remaining oil over potatoes. Bake, uncovered, in 500F oven for 10 to 12 minutes or until golden OR, broil potato nests 4 inches from the heat for about 7 minutes. Let stand 1 to 2 minutes. Use a spatula to transfer potatoes to dinner plates. Makes 8 side-dish servings. ### The English word Potato comes from the Spanish word patata which derives from an earlier word batata which means sweet potato (in Hebrew too). [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha The Medical Expert In last week's column we asked whether one may sue a doctor for medical malpractice. The Shulchan Aruch states that the only person who may practice medicine is one who is an expert and has received permission from the Beit Din. Not only does one have to be an expert, he needs to be THE expert; if there is another person in the vicinity who is a greater expert, the lesser expert would not be permitted to practice. If this rule were to be applied today, it would severely limit the number of people who can practice medicine only to those who are the foremost experts in their particular specialty. Rabbi Dichovsky, in his lecture at the Puah Conference, explained that any competent doctor may deal with routine medical conditions and treatments, and cannot be held responsible if the therapy is not successful, or even if he should make a mistake within the framework of his medical practice. Only a medical condition or treatment that requires special, unique expertise requires the services of a leading expert in the field. The modern-day equivalent of the Beit Din's permission is the valid medical license issued by a medical school and local government and health authorities. A person who practices medicine without a valid, current license is held responsible for his mistakes, while a licensed practitioner cannot be sued. However, it must be noted that the words of the Shulchan Aruch, and the coverage it affords the medical professional, do not extend to the unborn fetus. Nor do they cover medical advice. In these areas the medical professional may be liable to litigation. What is the liability of a doctor who assisted in the birth of a baby with a congenital birth defect? Rabbi Dichovsky noted that it has become a trend lately for the parents of such children to sue their doctors; there have even been cases of children with defects who sue their parents when they become of age. Halachically it is not clear that such lawsuits are legitimate, for it was not the physician who caused the birth defect; rather, it had been ordained by God Himself. The doctor cannot be faulted if he did not send the woman for extensive prenatal testing, or if he did not advise the parents to terminate the pregnancy. Since he did not create the situation he is not the cause of the problem, and cannot be blamed. In Jewish law there are three partners in creation: the mother, the father, and the Almighty - the doctor is not included. How does this compare with secular law? More, next week. [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb TZAV Increasing Gratitude There are certain phrases or expressions that many of us find hard to say. "I love you" is one of them. Another such phrase is "thank you". Although these words are difficult for us to pronounce, they each reflect powerful emotions and, when finally uttered, have an unbelievable impact upon the person to whom they are addressed. It is wonderful to hear that one is loved, and it is also wonderful to learn that another person is grateful and appreciative of what one has done for him or her. In our tradition, gratitude is a primary value. Bachya ibn Pakuda, in his renowned medieval book Duties of the Heart, stresses the centrality of gratitude in the religious experience. For him, the worship of God begins with a sense of gratitude for being alive, for being healthy, for having one's needs met. It is no wonder, then, that as the book of Vayikra enumerates the many types of sacrificial offerings which comprise the ancient Temple service, the KORBAN TODAH, or thanksgiving offering, is prominently included. In this week's Torah portion, Tzav, in Vayikra 7:11-18, the sacrifice known as the korban SH'LAMIM, or peace offering, is described in detail. Generally speaking, when a person makes a vow to offer such a sacrifice, whether in a time of distress or when remembering God's tender mercies, he must bring an animal offering. He brings it to the Temple, the kohen performs various ritual procedures, and then most of the meat can be consumed by the individual who donated the offering, as long as he finishes it all during the day he brings it, and the following night and day, providing the individual with much more than 24 hours within which to consume the meat. But the passage which deals with this offering begins with a subtype of the SH'LAMIM - the TODAH. In this instance, besides bringing an animal sacrifice, the donor must also bring four types of bread, and ten breads of each type, totaling forty loaves. The meat and the accompanying loaves of bread must be consumed by daybreak after the night following the preparation of the sacrifice. The late 19th century commentator known as the Netziv suggests that the thanksgiving offering, TODAH, must be accompanied by a public celebration with many invited guests. Therefore, unlike the ordinary Sh'lamim, the numerous loaves of bread are prescribed so that all the guests can partake of the meal. The time within which the meat and breads can be consumed is limited to much less than 24 hours, necessitating the invitation of numerous guests to share in the thanksgiving celebration. The Netziv teaches us here that expressions of gratitude should ideally not be kept private. Thank- fulness is an emotion to share with others in a public celebration. Not long ago, I came across an article in an academic journal of psychology. The article was entitled Can Prayer Increase Gratitude? The authors quote numerous research studies which correlate gratitude with mental health. They therefore seek ways to promote the feeling of gratitude to foster increased mental health. One way they tried to instill gratitude in their subjects was to encourage them to engage in prayer. How consistent their findings were to the teachings of Judaism! They found that when people engaged in prayer, they became more aware not of what they were lacking, but of the blessings they had to be thankful for. The very act of prayer inculcated an attitude of gratitude. The sacrifices offered in our ancient Temple were forcibly discontinued two millennia ago. Our sages teach us that our prayers, although they are mere words, substitute for the sacrifices of old. Whereas once upon a time a Jew would express his gratitude by bringing a thanksgiving offering, today he recites a prayer instead. The article in the psychology journal teaches us that the relationship between prayer and gratitude is a mutual one. Not only does gratitude lead to thankful prayer, but prayer leads to increased thankfulness. Thus, for those of us who come by our sense of gratitude naturally and with ease, these sacrificial offerings, or these days, the appropriate prayers, can help us express that gratitude. But for those of us whose sense of gratitude is numbed, prayer is one way to free feelings of thankfulness which are otherwise locked up within us. It allows those feelings to well up and to be effectively expressed. We often hear the admonition to "count our blessings". Many of us, either because of our inborn pessimism, or because of the difficulties of life which seem to over- shadow our blessings, find it difficult to acknowledge the positives of our life. Without such acknowledgment, gratitude is impossible. In this week's Torah portion, we learn not only that gratitude deserves celebration in the Beit HaMikdash, but that temple worship can help us feel grateful for what we do have. And we also learn, following the Netziv, of how worthwhile it is to express gratitude in a circle of family and friends. That gratitude is the most pleasant of human emotions is so well expressed in these lines from the poet Thomas Gray's Ode for Music: Sweet is the breath of vernal shower, The bees collected treasures sweet, Sweet music's melting fall, but sweeter yet The still small voice of gratitude. The sage advice we can derive from this week's Torah portion is: Express gratitude, and not in a "still small voice", but in a resounding and booming voice for others to hear so that they can share in the emotions of the grateful person, and so that the grateful person can feel those emotions in every fiber of his being. [9] Praying with Passion - V'ani Tefillah Foundation - Praying with Fire P'sukei d'Zimra: Y'HI CH'VOD - Forever the King Meaning: translation... Hashem has established His throne in the heavens, and His kingdom reigns over all. The heavens will be glad and the earth will rejoice, they will proclaim among the nations, “Hashem has reigned!” Hashem reigns, Hashem has reigned, Hashem shall reign for all eternity. Theme: An essential concept of the prayer Hashem Alone Hashem’s will is the only real force in the universe. Insight: Deeper meanings... Hashem’s Constant Power Although Hashem established His throne in the heavens and runs the world generally in accordance with the laws of nature, nothing occurs in His kingdom that arises from any power other than His will. Hashem controls everything, including nature itself. In discussing EMUNAH, the Rambam (Hilchos Yisodei HaTorah 1:1) states “The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.” Beyond this belief in Hashem as the sole Creator, EMUNAH requires recognition of Hashem’s role in every occurrence, from grand historical events to seemingly insignificant personal incidents. This is the concept of Hashgacha Pratit -- that Hashem supervises His creation moment to moment, and that nothing happens by chance, but only because He wills it. Just as Hashem alone created the world, so too He alone “runs” the world. Visualize: Images that bring the prayer to life Creator and Sustainer Close your eyes for a moment and draw a painting of a tree in your mind. Every detail -- the fruit growing on the tree, the trunk, the branches, the children playing under it - is an expression of you. Because you are the sole creator of that tree, it’s all united by a single common thread - you. Imagine one of the children throwing a ball to another. Does the other child catch it? The outcome is up to you, for everything that happens in your vision emanates from you - your mind, your will. When you open your eyes, what happens to the tree? It’s gone. The tree exists only as long as you will it to be. Not only are you its creator, you’re its sustainer as well. Without you, there is no tree. This helps us understand G-d’s relationship to His creation. G-d is the sole Creator of the universe. By definition, G-d is continuously creating and sustaining the universe. Just as a shining light is in constant need of electricity, nothing can exist without His constant will generating it. Cut the current, the light immediately ceases (Lev Eliyahu, Volume 2, Page 62). Try this: Imagine as you daven that you are an actor in a play. The director has created the set - the shul all around you. He has chosen other actors to be part of this “minyan scene” and placed them throughout the shul. The weather outside, the clothes you are wearing, the obligations that lie ahead of you on this day have all been scripted. By imagining yourself in such a reality, you can absorb the true meaning behind praising the Eternal Ruler of the world. Word to the Wise: When Hashem first created the world, His reign was absolute. As we recite in the beginning of Shacharit (In Adon Olam): Master of the universe Who reigned before any form was created. At the time when His will brought all into being -- then as “King” was His name proclaimed. In the future, when Mashiach comes, all will proclaim that Hashem is the absolute Ruler. However, in today’s world, where G-d’s hand is concealed, His Rulership appears only to those who follow His Torah. That is why we proclaim HASHEM MELECH, Hashem’s Rulership in today’s world, is a continuation of HASHEM MALACH, which was a complete Rulership despite the fact that no one existed to proclaim It. So too, HASHEM YIMLOCH L'OLAM VA'ED, His reign will continue when Mashiach arrives and for all eternity. - (Adapted from Anaf Yosef). ### Y'HI CH'VOD... 19 p'sukim - 15 from T'hilim, 1 from Mishlei, 2 from Divrei HaYamim, and one which is a composite of different phrases - HaShem Melech, HaShem Malach, HaShem Yimloch... 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] Tzav - Adapted from Unlocking the Torah Text by Rabbi Shmuel Goldin Manifest Destiny? Context: As Parshat Tzav draws to a close, God commands Moshe to instruct Aharon concerning the laws of the SHIVAT YEMEI HAMILU'IM, the seven days of preparation that will lead to the inauguration of the kehuna on the eighth day. These events will launch the ongoing priestly role of Aharon and his progeny across the span of Jewish history. Questions: Why is the priestly role within Judaism inherited and not "earned"? Why is honor given, to this day, to a Kohen simply because of his lineage? Are we not all "equal" in God's eyes? If we are equal, shouldn't Jewish society be a meritocracy? Approaches: A review of the Torah's outline for Jewish society, from both a historical and a legal perspective, reveals a fascinating tension and interplay between inherited and earned roles and rights. A. Numerous approaches to the concept of korbanot are offered within traditional Jewish literature. Following are several of them. Certain roles within our tradition are inherited in perpetuity. All male descendants of Aharon are automatically Kohanim, while all male descendants of the tribe of Levi are, of course, Leviyim (those who serve within the Temple). Within each Jewish family, firstborn males are accorded specific rights. Jewish men and women have different halachic obligations from birth. Once David becomes king, all authentic royalty descends from the Davidic dynasty. Even Jewish identity is unalterably inherited through one's mother. According to Jewish law while someone can certainly convert to Judaism, a born or converted Jew cannot "convert out". B. On the other hand, other critical roles within Jewish society are clearly earned. Although the Torah is silent on the subject, Midrashic literature clearly reflects the position that God's choice of Avraham is far from arbitrary. Instead, the first patriarch secures his position as the progenitor of the Jewish people only through years of lonely philosophical struggle and search. Moshe, the paradigm of leadership and the progenitor of rabbinic leadership, rises to greatness as a result of his own initiative. Sages, scholars, rabbis and teachers across the ages earn their positions of authority by dint of scholarship and character. More than a few of the scholars of the Mishna and Talmud rise from humble origins, including Shmaya and Avtalyon, Hillel, Rabbi Akiva, Reish Lakish and others. C. Most fascinating of all is the tension inherent between these two potential paths of communal participation: what happens when birth roles and earned roles collide. The pattern established in the patriarchal era, for example, is particularly telling. On the one hand, the concept of birth privilege is already recognized, as can be seen most clearly in the struggle between Yaakov and Esav for the title of firstborn. And yet, in each generation of this historical period, the firstborn loses his rights to a younger sibling. Yitzchak, not Yishmael, is heir to his father's legacy. Yaakov supplants his older brother, Esav, in the struggle for Yitzchak's blessing. Yehuda, Yosef and Levi each receive a dimension of the leadership role which was to rightfully have been Reuven's, as the firstborn. This pattern continues in the generations that follow as Yosef's younger son Efrayim is given precedence over the older Menashe and as Moshe overshadows his older brother, Aharon. Though the firstborn Israelite males are originally designated for service within the Temple, they lose that privilege through their participation in the sin of the golden calf and the Levites are appointed in their stead. Although not originally designated to serve as a Kohen, Aharon's grandson, Pinchas, rises to that role and, according to some authorities, his descendents serve as Kohanim Gedolim, in reward for Pinchas's courageous acts in defense of God's honor. Even in the less dramatic realm of daily halacha, the law dictates that a sage is given precedence over a Kohen in the distribution of honors, such as leading the Birkat HaMazon. Many scholars maintain that such precedence would also be shown to the sage in the order of aliyot (ascension to the Torah during the synagogue service), were it not for the need to apply an objective standard in the synagogue, thereby preserving congregational harmony. Perhaps, however, the greatest proof of the transcendence of earned rights over birthrights can be gleaned from the moment of our nation's birth. As we have noted before, the national era of our people's history begins with the Exodus from Egypt and the Revelation at Sinai. Revelation, in fact, becomes both the moment of the Jewish nation's birth and the defining event for individual affiliation with that nation. Full descendants of Avraham and Sara, who choose not to leave Egypt at the time of the Exodus, disappear into the mists of history. Even further, a full Hebrew who participates in the Exodus, reaches Sinai, yet refuses to accept God's law, is also lost to his people forever. Conversely, an individual who is not a Hebrew at all, yet is present at Revelation and accepts the Torah (e.g., an Egyptian who joins in the Israelite Exodus), becomes a full member of the Jewish nation. Commitment to God's law, not blood relationship, is the defining factor for individual affiliation with our nation at its birth. The verdict of our tradition seems clear. When a choice must be made between earned role and birth role, earned role triumphs. D. The place of both earned role and birth role within Jewish experience now becomes readily apparent. As God launches the journey of His chosen people through history, He weaves two participatory paths into the fabric of their society. Together these paths create a balance essential to the nation's survival. On the one hand, in each generation, earned opportunities will exist to encourage personal discovery, striving and growth. The realms of Torah scholarship, communal contribution and public leadership will lie open to those who earnestly seek to enter, regardless of personal background. On the other hand, earned roles alone cannot ensure the perpetuation of all the structures critical to our nation's character. Continuing responsibility must be assigned for the maintenance of institutions ranging from the priesthood to the Jewish home. Only a clear, ongoing division of responsibility, through the establishment of designated birth roles, will preserve the entire tapestry of Jewish life across the centuries. The dramatic fealty shown by the Kohanim in maintaining their own unique heritage for over three thousand years demonstrates the true, lasting power of inherited roles. This power has helped safeguard the character of our nation from Sinai to this day. [11] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr Raising the Ashes Vayikra 6:3 - And the kohein shall don his linen tunic, and don his linen breeches upon his skin, and raise the ashes which the fire will consume of the Olah on the altar, and place it next to the altar. Drasha L'Shabbat Hagadol, 215b: The kohein dresses in the linen garments at the point the Olah has been completely burned and only ashes remain, for then the person is closest to Hashem. In the sense that the animal offering represents the person, and all that is left of it [him] is ashes, any arrogance or pretense of his personal power has been burned away. The notion that he is king in the lower realms has departed and ashes remain. Man was created to serve Hashem, and this moment his relationship with his Master is clarified, and he is closest and connected to Him. We do not say his status as "ashes" is lowly and shameful, but the ashes are raised to an exalted status. The word HEIRIM [raise] hints at three of the letters of YKVK - YUD, HEI, VAV, Who raises the lowly and the humble up to His domain. If a person is arrogant, Hashem brings him down, for Hashem is the universal Cause [ila], and man is the resultant [alul]. If a man lifts himself up to arrogance, he makes himself the cause in his own mind, and the only true Cause brings him down. If a person humbles himself and establishes himself completely as a resultant, then Hashem raises him to His domain, for it is fitting for the resultant to be connected to the Cause. [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 The Prohibition of Cheilev - Adapted from Otzerot HaRe’iyah vol. II, p. 95 Do not eat any of the hard fat (cheilev) in an ox, sheep, or goat. (Vayikra 7:23) Some commentaries (Rambam and Sefer HaChinuch) explain that the Torah prohibits eating these fats for health reasons. Yet, if this were true, why is only the cheilev of these three animals forbidden? Curiously, we find that the mitzva of KISUI DAM, covering the blood after slaughtering, only applies to nondomesticated animals and birds. Why does the Torah not require KISUI DAM also for cattle, sheep, and goats? Why do these two mitzvot, both of which pertain to the preparation of kosher meat, apply to two mutually exclusive groups of animals? Domesticated and Wild Animals If we analyze the degree of sensitivity one should have when taking the life of an animal for food, we should differentiate between two categories of animals. The first category consists of animals that we do not feed and raise. These are wild animals that are hunted and killed. All birds are included in this category, as they usually need to be trapped. (Of course, this was more applicable in the days when chickens and other poultry were allowed to roam freely, not cooped up in small cages.) We should feel embarrassment when we must stoop to such ignoble and cruel behavior. Therefore, when stalking and killing untamed animals and birds, the Torah commands us to cover the blood, a sign of our inner shame at this merciless act. “If any man... traps a wild animal or bird that may be eaten and sheds its blood, he must cover the blood with earth” (Vayikra 17:13). The second category of animals is comprised of domesticated beasts: cattle, sheep, and goats. We raise and feed them for their milk, wool, and labor. Not to kill these animals for food after they approach old age and are much less productive, requires a higher and more refined sense of ethical sensitivity. Regarding this category of animals, who become a burden to their owner in old age, the Torah does not require that their blood be covered after their slaughter. We need not feel the same extent of embarrassment as when taking the life of a wild animal. Nonetheless, the Torah created for domesticated animals a special prohibition to remind us that we should only take their lives for our essential needs. This is the purpose of the prohibition of cheilev. We are permitted to slaughter these animals for their meat, to give us energy and strength, but they should not be killed for the sake of their fats. We should not kill them merely for the pleasure of eating their fatty meat, so pleasurable to the palate of the gastronome. The prohibition of cheilev emphasizes that we should only take their lives out of genuine necessity. Why does the Torah not prohibit eating the fats of birds and wild animals? We should feel ashamed at this cruel act, regardless of whether our intent is for pure enjoyment or true need. If the Torah distinguished between their meat and their fats, this would only obscure the moral impact of covering their blood, a sign of our profound embarrassment over spilling the blood of a free animal, no matter what the circumstances. [13] Torah from Nature Hippogriff magical creature that has the front legs, wings, and head of a giant eagle and the body, hind legs and tail of a horse... similar to the Griffin, with the horse rear replacing the lion rear... brilliantly orange eyes... Although proud, can be fiercely loyal and protective of those who have earned their trust... Owners of Hippogriffs are required by law to cast a Disillusionment Charm on the creature every day to prevent it from being seen by Muggles... The diet of the Hippogriff consists mainly of insects, birds and small mammals such as ferrets. When breeding, Hippogriffs build nests on the ground, and lay only a single, fragile egg. The egg usually hatches in twenty-four hours. Infant Hippogriffs are capable of flight within a week, but it takes many months before they are strong enough to accompany their parent on long journeys. Excerpted from HarryPotter.wikia.com [14] Esther's Role vs. the Kohen Gadol on YK - Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva Purim comes from the word PUR, meaning lottery in Persian. This name comes from Megilat Esther: "...therefore, they called these days Purim, because of the lottery." The method in which Purim was given this name is different from the methods used in giving names to the other holidays. The names of all other holidays incorporate, in some respect, the miracle which took place on that holiday. For example, Passover gets its name because G-d passed over the Jewish first-born when he slew the first-born Egyptians, even though the Jewish first-born were also idol worshipers. On Purim, the entire nation, not just the first-born, was saved from extermination, yet this miraculous event finds no direct expression in the name "Purim". Why not? And why call this holiday "Lottery", just because Haman cast lots when to kill the Jews? A clear manifest indication of Israel's redemption and salvation was not given to the holiday Purim, since the salvation occurred by means of hidden miracles, shrouded by the course of natural events. The miracles only surface when one reads carefully from the Scroll of Esther about the events which transpired. Megilat Esther means to reveal and uncover - 'Megila' the 'Hester'...The hidden miracles and mysteries of Purim. That's why we wear masks on Purim, to demonstrate that things are not always as they appear to be. That's also why God's name does not appear at all in the entire Megila. Our goal is to reveal G-d to the world, even when it appears that He is not present. Our purpose as Jews is to unmask G-d and to reveal Him in our daily affairs. That's what Purim is truly about, and why it is such an important holiday. In fact, according to Zohar, Purim is even greater than Yom Kippur. The Day of Atonement is called by the Torah "Yom Kippurim", a day similar to Purim in holiness. How can this be? And the Zohar goes on to point out striking similarities between Esther's approach to Achash- verosh and the Kohen Gadol's service in the Mikdash on Yom Kippur: The fasting Queen Esther dressed in special royal garments, entering the King's forbidden inner chamber at the risk to her life, to plead for the Jewish People's salvation. In parallel, the fasting Kohen Gadol on Yom Kippur, also dressed in special white garments, entering the forbidden inner sanctum of the Beit HaMikdash at the risk of a heavanly death penalty, to plead for the Jewish People's Atonement. What is this incredible similarity between Purim and Yom Kippur? The holy ARI z"l explains that on Yom Kippur, we subjugate and neutralize our physical and material desires by fasting and praying all day, in order to reach the level of the angels. On Purim, we raise and sanctify our physical desires instead of denying and negating them, and in this respect, we are even higher than angels. Man is made up of two opposite components, body and soul. On Yom Kippur, we praise G-d with our souls, by denying our bodies, but on Purim, we praise G-d by indulging our bodies, which is infinitely more difficult. Thus Purim, if utilized properly, can be greater than "Yom KiPurim". The lesson of Purim is that although life appears to be similar to a lottery - a "Purim" where events seem to happen by chance, that is only an illusion, a mask. Our mission in life is to unmask the "Purim" and to reveal G-d to the world and demonstrate that all events that happen are directly controlled by G-d. That's why the word for coincidence in Hebrew is MIKREH (MEM-KUF-REISH-HEI) which re- arranges to spell RAK MEI-Hashem - only from G-d! Ed. note: Speaking of lotteries... let's not forget the one between the two goats on Yom Kippur, an important element of the Avoda of that special day. (Drawing lots might appear random to us, but is anything really random? [15] Purim... The 6 "mitzvot" of Purim: Megila, Matanot LaEvyonim, Mishlo'ach Manot, Seuda, Torah reading, Al HaNisim ### Megila 7: - Rava says: a person should become tipsy (my word) on Purim until he does not know the difference between Cursed is Haman and Blessed is Mordechai. Notice that it doesn't say "between Haman and Mordechai". They represent evil and good, respectively, RASHA and TZADIK, and distinguishing between them is easy and obvious. But the concepts of Cursed is Haman and Blessed is Mordechai can be seen as quite similar. The difference between them is quite subtle. So too - SUR MEI-RA VA'ASEI TOV - shun evil and do good. Shunning evil brings in the good and doing good helps banish evil. There are differences, but we'll leave further discussion to you at your Shabbat table. Here, let's look at the mathematical analog of this AD D'LO YADA. The numeric value of the name HAMAN is 95. That of MODECHAI is 274. Very different. But let's calculate ARUR HAMAN and BARUCH MORDECHI. ARUR adds 407 to Haman's 95, giving us 502. BARUCH adds 228 to Mordechai's 274, giving us 502. Same gimatriya! Even totally sober there is no numeric difference between ARUR HAMAN and BARUCH MORDECHAI. However, we have not exhausted the topic of numeric value. ALEF = 1, BET = 2... to TAV = 400 is the "regular" gimatriya of the letters ofg the Hebrew alphabet. There are many other ways to determine numeric value of word(s). Another way to calculate a word's gimatriya is by using the AT-BASH tranformation. AT = ALEF/TAV, BASH = BET/SHIN... The ALEF-BET is reversed and the number values stay the same, producing this: Alef = 400, Bet - 300, etc.... Shin = 2, Taf =1 Let's do it again. ARUR HAMAN = 400+3+80+3 (486) + 90+10+9 (109) = 595 BARUCH MORDECHAI = 300+3+80+30 (413) + 10+3+100+30+40 (183) = 596 They are different, but not by much. If drinking some wine will impair your ability to add number accurately, you might achieve a numeric AD D'LO YADA. Lest you think that it is common for two words or phrases that have the same gimatriya to also have close AT-BASH gimatriyas, here is a selection of words or phrases that have 502 as their regular gimatriya. Each is followed by their AT-BASH gimatriya. Compare them to the values above and to each other. B'CHOL NAFSHECHA (397), B'CHOLO SHEL MO'ED (759), B'SUKAT DAVID (699), KI HEIM CHAYEINU V'ORECH YAMEINU (1091), L'KABEIL P'RAS (361), L'SHON AMO (208), MINEI V'SAMIM (461), TAMIM HU (631), SHEKET MUCHLAT (276), MAGEIN AVOT (1000), CHAG HASUKOT (469), the letters TAV-KUF-BET (305)... [all phrases except the last are from the 502 section of the Gimatrikon, a dictionary of gimatriyot from 1 to 1000, publ. by Sh'lom-Tzion] ARURA ZERESH and B'RUCHA ESTHER have the following gimatriyas (regular and AT-BASH): 919, 651 and 894, 915 - Not particularly note-worthy. ### Tzitzis Spikes copyright 2004, Zev Farkas, all rights reserved What's the latest in tzitzis? T'cheles? Old idea, and not everyone is sure it's the real thing. But zapping your neighbor in the eye with your tallis? Minhag avoseinu beyadeinu! Now you can perform this mitzva with the latest hiddur - TZITZIS SPIKES - and for a lot less than a set of t'cheles strings! Lead weights coated with hardened steel, these spikes look sharp - because they are sharp! Put some "zing" into your "misateif batzitzis" every morning! Endorsed by the Torquemada Rav - Now available for tefillin straps, too! Find them at any s'forim or weapons store, or call 613-248-365 - operators are standing by! ### Serious Purim Torah Esther from the Torah, where? The answer is well-known and well understood. The connection to the name Esther is the concept of Hester Panim, that G-d said in the Torah that there will be times when He will hide His face (and operate behind the scenes and via nature). This fits well with Purim - it is not just a play-on-words. Haman is a bit trickier to understand. G-d asked Adam, HAMIN HA'EITZ... Did you eat from the tree I told you not to eat? HAMIN and HAMAN are spelled the same. But is this a significant "source" for Haman in the Torah? Adam's sin was a personality flaw - not just in him as an individual, but potentially in all humans that descended from him. He was given everything in Eden except one tree. But he had to have that. Nothing else was worth anything if he could not eat from that specific tree. Haman tells his family and staff that all his wealth and honor and power are worth nothing, as long as he sees Mordechai, who refuses to bow to him. Similar negative quality. Adam apparently overcame it; Haman, it seems did not. But there's a connection. ### Hey, man! - An eccentric guide to the Purim cast Now it came to pass in the land of I-ran (such a frenetic place that everyone runs and no-one has time to walk) that there was such A-hush-veh-rush to get to the king’s banquet that the queen’s dress was in the Vash ti-ng (the ancient copper) and all she had on was a birthday suit. “Off with her head!” said the king and then he needed a new queen and among the candidates the bester was Esther and the king found her, crowned her and gowned her. Now everything was capital in Shushan but every story has a villain and his name was Hey-man because when he entered the palace he said, “Hey, man! I have to see His Maj!“ (a good job it wasn’t a republic or else he would have wanted to enter the Awful Office and say, “Mister Pres, Simon Says, support the sabras, not the Hez!”) Hey-man had ten sons and he and they played cricket so badly that they were called the Worst Helleven and were such womanisers that they often bowled a maiden over, but when Esther said, “That’s not cricket!” and her cousin Mordy Kaye was rude to Hey-man in the street, Hey-man said, “Those are hanging words!” He tore Mordy’s tzitzit and said, “You must be a Jew... no more fringe benefits for you!” But the king liked Mordy, who was a useful intelligence-gatherer, and he said to him, “I’m going to give you a ring!..” which he did, Persian to Persian. So he hung up on Hey-man, gave Mordy a job for the boys, told Esther to write a ganze megillah, and the Jews had nouvelle cuisine (gor nisht mit garnish). Fun, fun - as the song says, “havah nar’ishah, rush rush rush!” It was all very Iranic - no, ironic. The Jews were sorry for the king. Such tzores so early in his reign... Poor ‘im! By the Grand Rabbi of OZ - Definitely not Kansas [16] Divrei Menachem Parshat Tzav informs us of the preparations made on the altar in the Mishkan so that the sacrifices of the elevation and peace offerings could take place in an orderly fashion. The first step was for the attending Kohen to remove some ash of the previous day's sacrifices and to place it next to the altar, while wearing his fitted linen tunic and linen breeches. Then, with a change of clothing, the next step was to remove all the remaining ash outside of the camp to a pure place (Vayikra 6:1-4). Why two sets of clothing? In the first of these two acts, the Kohen, wearing his fresh priestly garment, scooped a shovelful of the innermost ash and laid it down on the east side of the altar on the floor of the courtyard. This ceremony was largely symbolic. Essentially, the Kohen declared, as it were, that before he started his morning service he was throwing away yesterday's dross, and that as the sun came up to light a new day, he, too, rekindled his commitment to serve Hashem (after R. Hirsch). Now, however, when the Kohen removed all the excess ashes and transferred them to the distant place, he would wear a change of garment, a worn priestly tunic. For this second act was a relatively technical, cleaning function. It was thus unbecoming that the Kohen should soil himself with the dirty ashes. For, as Rashi commented citing our sages, "Would one wear the same clothing in the kitchen as one wears when pouring wine for the master?" 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 no column this week Parsha Pix This ParshaPix combines "regular" graphic representations of different items in the sedra (TZAV) with some Parshat Zachor elements, and with more off-beat (fun) images for Purim. Fire (upper-left) represents the fire of the Mizbei’ach that was to always remain lit. If the Menora ever went out, it was relit from the Mizbei’ach’s fire. The Ner Tamid in shuls commemorates both the eternal lights of the Menorah and the fire of the Mizbei’ach. The prohibition on the other side of the "Fire Always" coin is represented by the negation circle over the fire extinguisher (towards lower-right). It is forbidden to extinguish the fire of the Mizbei'ach. An example among many of a positive command and a prohibition addressing the same issue from both sides. Yes, matza; no, chametz is not just a Pesach rule. It is the rule for most Menachot, as stated in the sedra. However, because we read Parshat Tzav right before Purim this year, we can find in the sedra's references to Chametz and Matza a reminder of the "rule" that 30 days before Pesach, we begin reviewing the laws of Pesach. Ear, thumb, big toe - application of some bloods and some oils in various rituals in the Mikdash. Oven and frying pan - two of several methods of preparing Menachot. Turtle with poor spelling - in Hebrew, TZAV (TZADI-VET), a misspelling of Parshat TZAV. Who knows five? In the Hagada, the answer is the Five Chumashim of the Torah. But for Parshat Tzav, we find the phrase ZOT TORAT "some- thing", 5 times (namely - HaOlah, HaMincha, HaChatat, HaAsham, and Zevach HaSh'lamim). The piece of chain is for the rare TROP-note, SHALSHELET, which appears 3 times in B'reishit (Vayeira, Chayei Sara, Vayeishev) and this one time in Vayikra (Tzav). Winnie the Pooh, known in Hebrew as Pooh HaDov, and in short in both languages as POOH. He goes together with the Blackberry next to him. "BlackBerry is a line of mobile email and smartphone devices developed and designed by Canadian company Research In Motion (RIM) since 1999." Put the bear together with the developer and designer of the Blackberry, and you get POOH- RIM. The boxes of Reynold's aluminum foil (a.k.a. silver foil) stand for the G'LILEI CHESEF, as in the descrip- tion of Achashveirosh's palace. Raggedy Ann and a telephone makes DOLL-PHONE, DALFON being one of Haman's sons. The logo of Hadassah Medical Center represents Hadassah (a.k.a. Esther). CH3COOC2H5 is the molecular formula for ethyl acetate, a colorless volatile flammable liquid, used in perfumes, flavorings, lacquers, pharmaceuticals, and rayon and as a general solvent, which is an ESTER. The baseball bat and then the dodo bird, giving HADASSAH, she is ESTHER BAT-DODO (his cousin). The ear in the upper right corner had its connection, to the sedra, with the thumb and big toe, as mentioned earlier. Additionally, there are at least three connections to the Purim and Megila. Hamantashen are known in Hebrew as Oznei Haman, Haman's ears. Secondly, the mitzva to hear the reading of the Megila (with or via one's ears). And thirdly, the word IR (Hebrew for city) occurs 12 times in Megila, including the phrase IR va'IR (every city) three times. Upper right is an elephant. Elephants never forget. Or so they say. We are commanded in Parshat Zachor to never forget. LO TISHKACH. And we are also commanded to remember. And people tie a knot in something (like a string around their finger) in order to remind themselves of something. Our elephant has his trunk tied in a knot, so he also represents ZACHOR. And our elephant is pink. Drunk people supposedly see pink elephants. Therefore our elephant also represents Purim, when we are expected to drink more wine than usual, AD D'LO YADA... until we have difficulty distinguishing between ARUR HAMAN and BARUCH MORDECHAI. SOme take this aspect of Purim too far, until they see pink elephants. Below the elephant is a low table. Mixing a bit of Yiddish in there, we can call it a LOW TISH. Below that is the emblem of the KACH movement, giving us LO TISHKACH. Below that is an x-ray of a knee, prefixed by the letter K, which happens to be silent in the word knee, but not in this TTriddle. Taken together, we get KEINI, the nation that dwelt among the Amalekites. The nation that Sha'ul HaMelech warned about the impending battle against Amalek. The nation that descended from Yitro and were smart enough to heed Israel's warning. The turkey with the arrow pointing towards the koosh ball give us the range of the kingdom of Achashveirosh - from HODU (turkey - the bird, not the country) V'AD KUSH. And in the lower-right corner is a section of the ASH tree. This stands for the ashes of the previous day's fires on the Mizbei'ach that a kohen had to take from and place it by the side of the Altar and then dispose of the rest of the ashes in a MAKOM TAHOR outside the camp. Note that it is the wood on the Mizbei'ach that creates the ashes. If ash were used as the wood in the Beit HaMikdash, the ash would be ash ash. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last issue’s (VAYIKRa) TTriddles: [1] When a fifth is a quarter Old question - not even a tricky TTriddle type. Here's an example from Parshat Vayikra - the topic comes up in other places in the Torah as well. At the end of the sedra, the Torah says that if one steals or otherwise unlawfully acquires that which belongs to someone else, he must return that which he stole. (There are circumstances in which the thief may make restitution with the value of that which he stole.) However, the Torah says, if swearing falsely is involved in the thief's attempt to keep that which he stole, then he must add to the amount a further penalty of CHOMESH, a fifth of the value of the stolen goods. That which is added is to be one fifth of the total amount returned. Not just a fifth of the principal. If the value of what was stolen is 1000 shekels, one fifth of that would be 200. But this is less than the Torah's demand of a fifth, because the 200 shekel penalty is only a sixth of the total repayment of 1200 shekels. Rather, 250 is the additional amount (which happens to be a quarter of 1000) to pay, so that the 250 is a fifth of the total repayment of 1250. Thus, a fifth is a quarter. Algebraically, what amount (x) is to be added to the principal (p), so that x equals a fifth of the total payment (p+x). The equation to solve looks like this: Find x, such that x=1/5(p+x). Multiply both sides of the equation by 5. This gives 5x = p+x. Subtract x from both sides of the equation. 4x = p. Divide both sides by 4. x = 1/4p. The amount called a CHOMESH (fifth) is a quarter of the principal. (Now, does that bring back fond memories of junior high algebra - or what?) [2] Used to be punchball and jumprope Speaking of school, in the good old days, recess was spent playing punchball (usually, for the boys) and jumping rope (for the girls). Very sexist, but that's how it was. But even way back, there were always a few girls who tried to break the sex-barrier and get into a punchball game. But we digress. Recess in Hebrew is known as HAFSAKA. That is the term used for the Shabbat or two within the sequence of the Four Parshiyot, when no special Parsha is read. This year, P'kudei was Sh'kalim, Tzav is Zachor, Sh'mini will be Para, and Tazri'a will be HaChodesh. The Four Parshiyot span a 5-Shabbat period, with a HAFSAKA on Shabbat Parshat Vayikra. Aside from the arrangement this year, there are three other possible sequences. One other also has a HAFSAKA between Sh'kalim and Zachor, one has a HAFSAKA between Zachor and HaChodesh (that break being Purim in Yerushalayim, so we have five consecutive Shabbatot with two Torahs - but the rest of the world has a HAFSAKA). And one arrangement has two HAFSAKOT, one between Sh'kalim and Zachor and a second one between Zachor and Para. There is always at least one HAFSAKA. There is never a HAFSAKA between Para and HaChodesh, simply because Para is defined as the Shabbat before HaChodesh. The other Parshiyot depend upon Rosh Chodesh Adar and Nisan, and Purim, which result in the variations. [3] Sheep to Sehep = Prophets to Prophetesses We've done this topic before, but this is a new version. K'VASIM are sheep. So are K'SAVIM. KAF-VET-SIN and KAF-SIN-VET. This flip of letters were indicated in the English as Sheep and Sehep. In the Torah. the word K'VASIM occurs 48 times, most of which (42) are in Bamidbar. (There are 14 other K'VASIM in the rest of Tanach.) K'SAVIM occurs 7 times, only in the Torah and not at all in Bamidbar. 48 is the Traditional number of prophets of Israel and 7 is the number of prophetesses. [4] B'reishit 54, Sh'mot 22, VAYIKRA 2, Bamidbar 7, D'varim 4 The word VAYIKRA occurs 213 times in Tanach, of which 89 are in the Torah. As you see from the numbers in the presentation of the TTriddle, aside from the opening word in Vayikra, which names the sedra and the whole book, there is only one other occurrence of the word in the book of that name. B'reishit, on the other hand, has 54 VAYIKRAs. [5] Little letter but could be the siman of the sedra This TTriddle was answered in the ParshaPix explanations. ALEF is spelled ALEF-LAMED-FEI. The full gimatriya of ALEF is 111, which is the number of p'sukim in Vayikra. The ALEF of the opening word VAYIKRa is written small in a Sefer Torah. This little letter could be the SIMAN (coded number of p'sukim in each sedra, often printed in small print at the end of each sedra, in many Chumashing) for Vayikra. D'U'EL, DALET-AYIN-VAV-ALEF-LAMED (4+70+6+1+30=111), is the siman actually listed for Vayikra. [6] The singular score is 22 to 4 Back to the two spellings for sheep. The anagrams KEVES and KESEV occur 22 and 4 times repectively. This as stand-alone words in Tanach. This does not include words with prefixes, such as HAKEVES and LAKEVES. But you get the point. The vast majority of occurrences of sheep in singular or plural are spelled KEVES... The minority are spelled KESEV. [7] It's like Shabbat observance HASHOMER SHABBAT, HABEIN IM HABAT... Shabbat observance is pleasing to G-d, says the Z'mira BARUCH KEIL ELYON, like the Mincha al Machavat, of which we read in Parshat Vayikra. [8] What are ripe ears between? Ripe ears of grain are called AVIV. So is SPRING. So in TTriddlese, ripe ears are between winter and summer. This week's TTriddles: [1] 13 = 13x7 + 13 - 7 - 13/13 [2] Aharon and 5 times B'nei Yisrael [3] Your wife, Aharon, Leviyim, pan, staff, leaders 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 'Tis the season - It's really the season. Purim with its MATANOT LA'EVYONIM followed immediately by MA'OT CHITIN, a.k.a. KIMCHA D'PISCHA - whatever you call it, it means Tzedaka to help needy people provide for their Pesach. Now, more than ever, we can use donations to the Chesed Fund to make a modest difference in people's lives. 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: ____________________________________ 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 Shabbat HaGadol Shabbaton - Guest speaker: Rabbi Sholom Gold Other speakers, shiurim, Divrei Torah, Tidbits...We are about half-way to our reservation limit - DON'T DELAY - Shabbat Acharei, April 15-16 - Call NOW (02) 560-9125 Riding in the Trails of the Valley Train with the teacher of tour guides Dr. Hagi Amitzur Wednesday, March 23rd 8:00am to 6:00pm (approx.) We will go along the route of the railway network and Jewish settlements in the Jezreel Valley during the period of the Ottoman Empire and British Mandate Our tiyul will start at Haifa's Israel Railway Museum We will continue to the Kishon Park, Elroy and Kiryat Haroshet stations following the Hagana, the German Templars and the settlements in the Jezreel Valley, the milk train and the Hagana train We will visit the reconstructed station at Kfar Yehoshua, named after Yehoshua Hankin, the "redeemer" of the lands in the area We will end our tour in the railway park of Afula 165nis members / 180ni non-members Call Naomi at the Travel Desk 02-560-9110 or 050-725-8392 Shulamit's tiyulim are always treats! Come! You'll enjoy her delicious sweets! Program subject to change BOOKED - CALL TO BE WAITLISTED - Hatzor, Hula and Horns - Reliving Biblical Battles & Billions of Birds Migrating with our scholarly tour guide Avi Flax Wednesday, March 30th 8am to 7:00pm approx. We will visit the following sites: Horn of Sartabba - A breathtaking view of the Jordan Valley at the site where Rosh Chodesh beacons were lit and where the Chashmonaim built a majestic fortress. Hatzor - The largest City-State in the Land of Canaan. We will see firsthand the remnants of the immense fire and fierce battle wrought by Yehoshua, and we will marvel at the sophisticated city rebuilt by subsequent Jewish Kings. Hula Lake - Every year, half a billion birds fly over Israel escaping the cold climates of the Northern hemisphere and head south. We will "catch" the last of the birds on their return trip during the spring. We;ll float by ferry onto an island where we'll watch the cranes as they are ringed by the dedicated staff of the JNF. Horn of Naftali - A stunning viewpoint on the mountains of Naftali near one of the Biblical Arei Miklat (cities of refuge). We'll have a commanding view of the Hula Valley, Hermon, Golan, and Lebanon. 215nis members 225nis non- members Call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 Shulamit's tiyulim are always treats! Come! You'll enjoy her delicious sweets! Program subject to change Let's Bring in the Jewish New Year (we have four of them) together in the Jewish Quarter on Monday, April 4th (Erev Rosh Chodesh Nissan) from 11:00am - 3:00pm Our day will begin with a guided tour of the renewed Churva Shul followed by a delicious, delectable, dairy lunch Our guest speakers are Rabbi Nachman & Reb. Feiga Kahana of the Young Israel of the Old City After lunch, there will be an unusual guided walking tiyul in the Jewish Quarter with Reb. Feiga Limited to 30 participants - You can pre-register with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Shulamit’s tiyulim are always treats! Come! You’l enjoy her delicious sweets! Program subject to change One of Hashem's gifts to us Our Senses Tuesday, April 5th from 8:00am to 6:00pm Hashem Has blessed us with the ability to see and hear - May we always see and hear good things In the city of Holon there are two amazing programs which we shall experience: Seeing with the Blind and Hearing with the Deaf It is difficult to describe in words the great emotional effect your visits to these unique programs will have upon you! "Dialogue in the Dark" & "Invitation to Silence" Further details in the next issue of the Torah Tidbits - This tiyul is limited to 40 people so sign up immediately! 175nis members / 185nis non-mem You can register with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Shulamit’s tiyulim are always treats! Come! You’ll enjoy her delicious sweets! Program subject to change Visit Sussia and the Joe Alon Bedouin Center guided by Nachman Kupietzky Wednesday, April 27th from 9:00am to 5:30pm You will visit the Jewish community of Sussia which dates back to the Mishnaic and Talmudic eras from the 3rd until the 9th centuries. You will see the following: a synagogue with its underground escape route; Potters, weavers, dwellings, olive press and communal caves; the mikva, water cisterns and a burial cave with a rolling stone. Our tiyul continues on to the Joe Alon Center which is located in the heart of the Lahav Forest Here you will see the museum of Bedouin Culture with an audio-visual presentation as well as models of ancient caves from different periods. You will be a guest in the tent of a Bedouin Sheikh - watch him make coffee, and listen to Bedouin folklore. Then on to the observation deck overlooking the northern Negev and the Hebron hills. Pre-Register with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Visit the "Red" Cities of Israel Maaleh Adumim & its sister communities with our historical scholar Gabriella Licsko Sunday, April 10th from 8:00am - 5:30pm Get to know more of the Land of Binyamin and the areas history from ancient times until recent years. Meet local citizens. Start our journey in Givat Zeev: A fastly growing town just outside Jerusalem, named after Jabotinsky, home of various communities, including many Karlin Stolin chassidim, and the residence of the Rebbe himself. Take a walk in the chassidic neighborhood, learn about the history of that community and about the reason they reside in Givat Zeev. Maaleh Adumim (Red Heights): one of the most well kept and cleanest cities in Israel with a population of 34,000. Close to Jerusalem, on the highway to the Dead Sea, it is home to religious and secular, Israelis and Russian immigrants, the city attracts more and more olim from English speaking countries as well. Hear the story of Mayor Benny Kashriel and get to know how a small settlement became a prominent city. Take a walk in the religious Mitzpeh Nevo neighborhood and enjoy the breathtaking view. Kfar Adumim: a yishuv with mixed population: A model of religious and secular coexistence. One of the most beautiful settlements there is. Mitzpeh Yericho: As we get closer and closer to the Dead Sea, we can't miss the well-known and growing religious yishuv just outside the historic city of Jericho. Avnat: A tiny yishuv on the shore of the Dead Sea which belongs to the Megilot regional council founded in 2004 by young, idealistic religious couples. It is the lowest settlement on Planet Earth! Get to know more about these young people, and about the history of this extraordinary place. 100nis members / 120nis non-members - Program subject to change Register with Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 Shulamit’s tiyulim are always treats! Come! You’ll enjoy her delicious sweets! Travel Deal Israel Specials - exclusively thru Travel Deal Call for Deals for Pesach 2011 (02) 999-6035 res@traveldealisrael.com Check out our web site and BOOK NOW for discounted rates! www.traveldealisrael.com The Back Page of TT948 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 10 Adar Bet - WED March 16th 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 9:45am Parshat Tzav with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:00pm WED, March 16 Exploring Israeli culture, history and society: Askenazi and Sephardi: Askenazi and Sephardi/Mizrachi culture and cultural tensions, groups and identities in Israeli society - Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Rabbi Macy Gordon - “Jewish Fast Days” 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 7:30pm Rabbi Chaim Eisen's Shiur L'Ayla Learning program for women - SPECIAL PROGRAM: 8:00 Chef Yochanan Lambiase of the Jerusalem Culinary Institute will be presenting a Pre-Purim “Taste of Persia” cooking demonstration Yom Chamishi 11 Adar Bet - THU March 17th TAANIT ESTHER Fast begins at 4:36am - Ends at 6:15pm 9:00am Rabbi Apple will be studying Psalm 114 - Second chapter of Hallel 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 Taanit Esther afternoon, March 17th 3:45pm Rabbi Ephraim Sprecher - "Why are we fasting now when Esther's fast was Pesach time?" 4:55pm Slow-paced MINCHA, mini-shiur 6:10pm MAARIV followed by fast-breaking refreshments Yom Shishi 12 Adar Bet - FRI March 18th 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 9:00am Rabbi Eisen - Shiur on Aggada 11:00am RCA Daf Yomi Shabbat Parshat Tzav - ZACHOR - March 19th 4:15pm Shiur on Purim & Megila with Phil Chernofsky 5:15pm Mincha Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am SUN/TUE/THU Rabbi Jeff Bienenfeld - Brachot - 4th perek 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) in tribute to Rabbi Yitzchak Botwinick z”l 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 14 Adar Bet - PURIM - SUN March 20th Sunday is PURIM outside of Yerushalayim We'll be open until 2:00pm; most classes will NOT take place. These are the shiurim that will IY"H take place... 10:00am Rabbi Bienenfeld's gemara shiur 11:00am The RCA Daf Yomi 1:20pm MINCHA (plus ZEICHER L'MACHATZIT HASHEKEL) Leil (Shushan) Purim Maariv at 6:15pm Megila read by Rabbi Chaim Sendic followed by refreshments (We will be collecting Zeicher L'Machatzit HaShekel and for Matanot LaEvyonim to be distributed on Purim day) Yom Sheini 15 Adar Bet - MON March 21st (Shushan) Purim day Shacharit at 8:00am (starting with brachot) Torah Reading for Purim (not before 8:45am) Megila (not before 9:00am) read by Rabbi Chaim Sendic We will be collecting Zeicher L'Machatzit HaShekel and for Matanot LaEvyonim to be distributed on Purim day Yom Sh'lishi 16 Adar Bet - TUE March 22nd 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 - Hagada 10:15am Rabbi Sholom Gold - Parshat HaShavua 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - After Bar Kochba: "Yavne" in Galilee 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: “Israel: A Nation Is Born” - Acclaimed chronicle of the birth and growth of Eretz Yisrael narrated by the late Abba Eban... rare archival film and interviews with giants of history incl. Harry Truman, Winston Churchill, David Ben-Gurion, Golda Meir, Menachem Begin, Anwar Sadat, Yitzchak Rabin and others. Depicts the dramatic history of our nation in word, picture and film. Parts 1 and 2 (2 hrs) 1:00pm Writing as self-discovery (women only) Exploring the stories of your life - Esther Sutton Tuesday, March 22nd, 3:00pm - The Health Beat with Eliezer Greenspan - This session: Stroke & your diet 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 with Rabbi Yonatan Kolatch 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 17 Adar Bet - WED March 23rd 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 9:45am Parshat Sh’mini with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki various MINI-Shiur/Divrei Torah while you fold 12:00pm WED, March 23 Exploring Israeli culture, history and society: Yemenite, Moroccan, Ethiopian and many, many more! Sephardi and Mizrachi jewish groups, culture and traditions in Israeli society. Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: “Israel: A Nation is Born” - Part 3 (1 hr) 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 Touro College Israel presents a Book Evening at the Israel Center Wednesday, March 23rd at 7:30pm Nachas Ruach Torah Psychotherapy and tools for growth and healing by Dr. Naftali Fish a solid conceptual framework for understanding the relationship between Torah and Psychology - including the 12-step program and "healing the inner wounded child." The Nachas Ruach treatment model is a unique effective approach highly endorsed by Rabbi Dr. Abraham Twerski that "openly brings Hashem into the room", within the context of professional therapy and hypnotherapy. Dr. Fish is a licensed clinical psychologist and hypnotherapist who has a full-time private practice in Jerusalem, and has been teaching various courses in psychology at Touro College Israel since 1993. L'Ayla Learning program for women - 8:00 Cherusa learning Yom Chamishi 18 Adar Bet - THU March 24th 9:00am Exercise Class for Women 9:00am Rabbi Apple will be studying Psalm 115 - Third chapter of Hallel 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 Thursday, March 24th at 8:00pm - PESACH in the teachings of HaRav Yosef Dov Soloveitchik zt”l Guest Speaker: Rabbi Elan Adler Yom Shishi 19 Adar bet - FRI March 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 9:00am Rabbi Eisen on Aggada Shiur is sponsored in loving memory of Rabbi Abraham Levine z"l on his 6th yahrzeit, 19 Adar Bet by his wife Rose, sons Morton and Elliot, grandchildren and great- grandchildren 11:00am RCA Daf Yomi UPCOMING... Upcoming... SUN, MON, TUE, March 27-29 7:00pm The Financial Resource Network invite you to a 3-part series on Critical Financial-Legal-Organizational issues everyone needs to get right! Sunday: Investing for pre-retirement growth and post-retirement dependability with Mark van Gelderen and Moshe Jonas Monday: Retirement Planning and maintenance, with Mark van Gelderen, Debbie Sassen Tuesday: Wills, healthcare directives, trusts and related documentation with Jean Kauffmann and Martin Feder To register or for more information (02) 622-3065 or clientinfo@isrenet.com Getting in Touch with Your Inner Clown Workshop on Monday, April 4th, 7:30pm with Malka Harati Here is a chance for you to get in touch with your Inner Clown - that free, fun, spontaneous, playful part of yourself that copes with life without worrying about doing what we 'should' do, or how we 'should' do it. It gives us permission to be free from the little voices that usually tell us how to react and what to feel. Being a clown covers the full range of emotions, from joy to sadness, from anger to fear, and it allows us to express ourselves with body movements, voice, facial expressions and gestures. It's that creative part of us that gets excited from Life. This workshop will offer you a taste of some exercises done in medical clown courses. So just relax and have fun! Malka Harati has been volunteering regularly at Alyn Hospital as a medical clown. She clowns for children, as well as in nursing homes, both in Israel and in the U.S. L’ayla - Prepare yourself and your home for Pesach Sunday morning, March 27 9:45 Registration and Refreshment 10:00 RABBI YITZCHAK BREITOWITZ - "Yetziat Mitzraim and the Quest for Spiritual Elevation" 11:00 OU PRE PESACH KASHRUS SEMINAR I with Rabbi Yissochor Dov Krakowski, OU Kashrut Supervisor What you need to know to prepare your house for a Kosher Pesach. Basic principles in cleaning your house for Pesach. Kashering your kitchen: A detailed review of how to kasher appliances, countertops, sinks and utensils. (Tevillas Keilim will also be discussed) Sunday morning, April 3 9:45 Refreshments 10:00 MRS. RIVKA SEGAL - "There is no place like home: the legacy that we have from our mothers in Mitzraim until today" 11:00 OU PRE-PESACH KASHRUS SEMINAR II with Rabbi Yissochor Dov Krakowski Buying and Selling A shiur on what products are Kosher for Pesach, a review of different hashgachos available and an analysis of different minhagim for what foods are acceptable on Pesach. Selling your chometz and the halachos of purchasing Chometz AFTER Pesach will be reviewed as well. Cost for the morning: 35 Shekel Babysitting available--please reserve a space for your child.