Torah Tidbits #986 - Shabbat Parshat Va’eira (m’vorchim) January 20-21, '12 - 26 Tevet 5772 B"H in our 20th year 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 Wiener, 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 TT Distribution <> ttdist@ouisrael.org <> 0505-772-111 website: www.ou.org/torah/tt www.ttidbits.com - Many links a click away - To receive a weekly email reminder email tt@ou.org - Put Subscribe in the subject Ranges are 11 days, Wed-Shab. 23 Tevet - 4 Shvat - Jan 18-28 Earliest Talit & T'filin 5:46-5:43am Sunrise 6:39-6:35am Sof Z'man K' Sh'ma 9:14-9:13am (Magen Avraham: 8:36-8:36am) Sof Z'man T'fila 10:06-10:06am (Magen Avraham: 9:34-9:35am) Chatzot 11:49.5-11:52am (halachic noon) Mincha Gedola 12:20-12:22pm (earliest Mincha) Plag Mincha 3:55.25-4:03pm Sunset 5:05-5:14pm (based on sea level: 5:00-5:09pm) Note: We have added a day to the range, making it 11 days. This makes interpolation easier. For any z'man, you take the number of minutes in the range and divide by 10. This becomes the amount of time you add for each day into the range. E.g. Talit & T'filin range is 3 minutes. Add .3 minutes for each day after 28 Tishrei. ### TTreader Feedback We received several emails and phone calls about the discrepancy between our announced time for the beginning of the fast of Asara b'Tevet and the times posted by various shuls. Alot HaShachar (dawn) is calculated in two common ways: 72 minutes before sunrise and 90 minutes. We have asked several rabbanim who agree that the 72 minute time is perfectly acceptable for the beginning of a fast. The earlier times are based on 90 minutes before neitz. Candle lighting and havdala time Candles VA'EIRA Havdala next week 4:27 Yerushalayim 5:42 4:33 / 5:48 4:44 S'derot 5:45 4:51 / 5:51 4:42 Gush Etzion 5:42 4:48 / 5:48 4:42 Raanana/Tel Mond 5:43 4:48 / 5:49 4:42 Beit Shemesh/RBS 5:43 4:49 / 5:49 4:42 Netanya 5:42 4:48 / 5:48 4:43 Rehovot 5:43 4:49 / 5:49 4:42 Be'erSheva/Otniel 5:44 4:48 / 5:50 4:42 Modi'in/Chashmona'im 5:42 4:48 / 5:48 4:27 Petach Tikva 5:43 4:33 / 5:49 4:27 Maale Adumim 5:41 4:33 / 5:47 4:41 Ginot Shomron 5:42 4:47 / 5:48 4:40 Gush Shiloh 5:41 4:47 / 5:47 4:42 K4 & Hevron 5:43 4:49 / 5:48 4:41 Giv'at Ze'ev 5:42 4:48 / 5:48 4:43 Yad Binyamin 5:43 4:49 / 5:49 4:44 Ashkelon 5:44 4:51 / 5:50 4:28 Tzfat 5:39 4:35 / 5:45 Rabbeinu Tam Havdala - VA'EIRA - 6:15pm 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... Rosh Chodesh Sh'vat, always one day only in our fixed calendar, is on Wednesday, January 25th. This Shabbat (Va'eira) we bench Rosh Chodesh Sh'vat: ROSH CHODESH SHVAT YIHYEH B'YOM RVII HABA ALEINU V'AL KOL YISRAEL L'TOVA The molad is on Mon 20h 5m 0p (7:44pm) • TUE 2:90 • actual: Mon. 9:40am HAMOLAD YIHYEH LEIL SHLISHI (Mon. night) CHAMEISH DAKOT ACHAREI SHMONA BAEREV ### Tevet has 29 days. Which of the other months have 29 days? They all do (some have a 30th too). Old riddle. Did you fall for it? LEAD TIDBIT The 6th of the 8 Terms The official count of Terms of Redemption (L'SHONOT GEULA) is 5, with the first three related to Y'TZI'AT MITZRAYIM (the Exodus) - V'HOTZEITI, V'HI- TZALTI, V'GAALTI (see Towards Better Davening) for the review of proper syllable-accenting) - I will take you out, I will save you, I will redeem you. The fourth term is V'LAKACHTI - I will take you (unto Me as a Nation), generally understood to represent Revelation at Sinai, Matan Torah. And the 5th term is V'HEIVEITI, I will bring you (to the land I promised to your ancestors). The Four Terms are matched to the four cups of wine at the Seder, and the Fifth Term is represented by the Kos shel Eliyahu, which points to the Complete Geula, still in the future. Another way of counting Terms of Redemption gives us 8 expressions, rather than the traditional five. (This is not meant as an argument against the Five - just another way of looking at the p'sukim of the prophecy and promises that Moshe is to deliver to the People. The first three are the same. They are found in one pasuk - Sh'mot 6:6. The next pasuk contains V'LAKACHTI and the flip side of it, V'HAYITI, and I, says G-d, will be to you (the People of Israel) G-d (ELOKIM). He will take us as His nation and He will be our G-d. This comes with a third term - VIDATEM, and you will know (that I am HaShem your G-d, Who took you out from under the burdens of Egypt). And you will KNOW is the 6th term in this way of counting. We will return to focus on it and its ramifications shortly. The third pasuk of the prophecy consists of V'HEIVEITI, and I will bring you (to Eretz Yisrael). This, as mentioned above is generally called the Fifth Term of Redemption. By our count it is the 7th, and it is joined by one more term from the same pasuk - V'NATATI, and I will GIVE it (the land I promised to your forefathers and their descendants) to you as a MORASHA, a heritage. This can be understood as part of V'HEIVEITI, or, as we are presenting it now, as its own term. Our logic is that if the first three terms are really different facets of the one experience of Y'tzi'at Mitzrayim, then these two can also be counted separately as part of coming to Eretz Yisrael. And so too with the three facets of the Sinai experience - to get back on track - We becoming G-d's, G-d becoming ours, and our KNOWING that He took us out. Let's us then focus on the 6th of the 8 Terms - VIDATEM, and you shall or will know. This point is made very clear from the opening statement of the Aseret HaDibrot - I am Hashem your G-d Who took you out of the land of Egypt from the House of Slavery. More than just stating the facts for our knowledge, it was the way we were taken out of Egypt and the subsequent standing at Har Sinai (and all that happened there) that confirms and ingrains within us the knowledge that it was HaShem Who took us out of Egypt. As several Hagada commentaries point out - had not G-d taken us out of Egypt, and more so, had we not known that fact (and had we no constant reminders in the form of prayers and mitzvot) - we would still be enslaved (at least psychologically) to Par'o in Egypt. Our knowing is very important to us. And it goes - not just for having come out of Mitzrayim, but also for coming to Eretz Yisrael. Then and NOW. The Exodus is not just a thing of the past. When Jews come to live in Eretz Yisrael, they are reliving coming out of Egypt. Living conditions in our various countries of origin range from Egypt-like to favorable. Regardless, we each and all need to know that it was G-d Who took US out of our little corner of galut and took us unto Him and brought us to the Land which He promised our ancestors and gave to us. And the process continues. Prophecies in the Torah are not just once- upon-a-time things. They are ongoing. G-d continues to redeem us, to take us to Him, to be our G-d - and it is our commitment to Torah and Mitzvot that let's us KNOW that it is all His Plan - including bring us here and bringing the Complete Geula. VA'EIRA Stats 14th of the 54 sedras; 2nd of 11 in Sh'mot Written on 221.8 lines in a Torah; ranks 16th 16 parshiot; 8 open, 8 closed 121 p'sukim - ranks 20th (4th in Shmot) 1748 words - ranks 15th (3rd in Shmot) 6701 letters - ranks 17th (3rd in Shmot) P'sukim are above average in length MITZVOT None of the 613 mitzvot are found in Va'eira Here's an interesting way to divide the 54 sedras into 3 groups - look at their mitzva-counts: Nitzavim through Va'eira (18 sedras) have a total of 5 mitzvot. The next third - Bo thru B'har - have 346 mitzvot. And the other third (B'chukotai thru Ki Tavo) have 262. Of course, it depends on how you cut the cake, but the point is that mitzvot are not evenly distributed throughout the Torah. Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya 12 p'sukim - 6:2-13 LDT: The two most common names of G-d in the Torah are E-LO-HIM and A-DO-NOI (as an act of respect for G-d's sacred names, these two are generally pronounced ELOKIM and HASHEM respectively, when referred to other than in prayer or Torah reading). ELOKIM is usually considered to be G-d's name of strict judgment, whereas HASHEM carries the connotation of Divine Mercy. Notice that in the accounts of Egyptian oppression, the predominant name of G-d is Elokim (especially in 2:23-25). Exile is certainly associated with the stricter side of G-d's treatment of His People. If the quality of mercy were dominant, perhaps we would acclimate too well to conditions and lose our yearning for redemption. (See what has happened in modern times when exile is accompanied by G-d's Midat HaRachamim and people are quite comfortable, and therefore, complacent - a regrettable state of affairs. Comfortable is not bad; complacent is - it means "contented to a fault".) In the opening pasuk of this week's sedra, we find the unusual combination of both names. It is ELOKIM Who speaks to Moshe, G-d Who has judged and treated the People strictly and harshly. (And G-d Who is also speaking harshly to Moshe for his outburst at the end of Parshat Sh'mot). However, His message to Moshe is "I am HASHEM" (which comes with VAYOMER, the softer "tell", rather than VAIDABEIR, the harsher "speak" that began the pasuk). And His words of hope and promise to the People begin with the same declaration, "I Am HASHEM". In this context, we are told that G-d will take the People out of Egypt, save them, redeem them, take them unto Him, be our G-d and ultimately bring us into the Promised Land. These stages of redemption are summed up with the reiteration of the statement, "I Am HaShem". It is as if G-d is saying to the down-hearted People: "until now you've experienced Me as ELOKIM, but rest assured that you will now see HASHEM - the G-d of Mercy - in full measure. The Egyptians on the other hand are being punished by the hand of G-d as ELOKIM. (see 5:15). [S> 6:2 (8)] The sedra begins with G-d speaking to Moshe Rabeinu and telling him of the promises He had made to Avraham, Yitzchak, and Yaakov. Also, G-d tells Moshe that He has heard and is responding to the cries of the People of Israel. [In other words, G-d will be taking us out of Egypt not only because of promises He had made to the Avot, but because of His feelings for us.] Therefore, G-d will take the People out from under Egyptian oppression, will save them from bondage, and will redeem them with His might. He will then take the People to Him as a Nation and be our G-d. He will then bring us into Eretz Yisrael. Moshe relates this to the People, who are too exhausted to listen. [P> 6:10 (3)] G-d then tells Moshe to go to Par'o and demand the People's release. Moshe questions how Par'o can be expected to listen, if the People (Moshe's own people) themselves didn't listen to him. SDT: G-d tells Moshe to go speak to Par'o (about letting the People go). Moshe "demurs", using the logical argument known as KAL VACHO- MER - if the People of Israel (my own People) didn't listen to me, how is Par'o going to listen to me. Seems logical, except that the Torah has told us why the people didn't listen to Moshe - they were utterly exhausted from their unusually difficult labors. If so, it does not follow logically that Par'o would not listen to Moshe. Maybe he would listen, not being exhausted. On the other hand, Moshe's KAL VACHOMER is based on his own statement - "I have a speech impediment". In trying to understand his failure to reach the people, Moshe finds fault in himself, not in the People. This is how a leader should behave. When a rabbi or teacher fails to communicate an idea to his charges, he should not conclude that the fault lies with them - they are dumb; they are not committed enough; they are not paying attention; etc. He should rather be critical of himself - I probably didn't explain things well; I wasn't patient enough; etc. This is one of the signs of humility that is such a desirable characteristic in a leader. This was one of the many qualities that made Moshe Rabeinu The Leader and Teacher par excellence. [P> 6:13 (1)] (Above Moshe's objections, so to speak,) G-d reiterates to Moshe and Aharon, that they are to tell the People as well as Par'o that the People will be leaving Egypt. Note that this last pasuk of the first Aliya is one whole parsha. Single- pasuk parshiyot seem to say, LOOK AT ME a little harder and understand some special point. Perhaps, G-d is saying to Moshe - all your hesitations and protestations aside, it is time for TACHLIS. You and Aharon are going to tell/command the people and Par'o about leaving Egypt. Period. Levi - Second Aliya 15 p'sukim - 6:14-28 [S> 6:14 (15)] The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the nation, but rather to focus on Moshe & Aharon. The Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief section, we meet many of the "main personalities" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation - Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family. SDT: Although the purpose of this partial genealogy is to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes". SDT: When the Torah tells us that Aharon married Elisheva, she is identified as bat Aminadav AND as the sister of Nachshon. Rashi tells us that from here we learn that when a man marries a woman, he should check out her brothers (because children often take after their maternal uncles). The same idea was previously presented in reference to Lavan, brother of Rivka Imeinu. SDT: On the Torah’s statement: HU AHARON UMOSHE, Rashi points out that sometimes (mostly - specifically, 34 times) Moshe is mentioned first, and sometimes Aharon is mentioned first (4 times in Tanach), to teach us that they were equals. (That is, on some levels, but on others, Moshe Rabeinu was obviously on a higher standing.) Shlishi - Third Aliya 9 p'sukim - 6:29-7:7 [S> 6:29 (2)] After the "digression" of the previous passage, the Torah now repeats that G-d is sending Moshe to Par'o and that Moshe continues to "object" because of his speech impediment. (But this time, the fact that the people didn't listen is not mentioned.) Rashi says that G-d did not repeat the command, nor did Moshe repeat his objection. The Torah is putting us back where we left off before the genealogical data were presented. BTW, ARAL S'FATAYIM has different meanings in commentaries. Literally, it means: I have uncircumcised lips; it is variously interpreted as, "I have a speech defect", "I can hardly speak", and "I have no self- confidence when I speak". [P> 7:1 (7)] G-d tells Moshe that Aharon will do the talking, that Par'o will refuse the repeated requests to free the People, and that He (G-d) will take His people out, and that it will be clear to Egypt (and everyone else) that it is indeed G-d Who is doing everything. Moshe and Aharon do as G-d instructs them; they are 80 and 83 years old respectively. Observation When the Torah is specific about ages, it usually is meant to give us an accurate way of constructing a timeline. Perhaps too, in this case, the Torah is pointing out something that we saw very often in the book of B'reishit - namely, the prominence of the younger brother over the older one. SDT: How is it that Moshe Rabeinu is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? When Moshe spoke to the People of Israel, it was the Sh'china that spoke from his mouth. He had no trouble with his speech defect. He was, however, concerned when it came to speaking to Par'o. See 6:30. R'vi'i - Fourth Aliya 28 p'sukim - 7:8-8:6 [P> 7:8 (6)] G-d tells Moshe and Aharon, that when Par'o asks for a sign, Moshe shall instruct Aharon to throw down the Staff before Par'o and it will turn into a TANIN. Moshe and Aharon appear before Par'o and do as G-d has instructed them. Rashi says that TANIN means NACHASH, i.e. snake or serpent. Not everyone see it that way. When G-d first had Moshe throw his staff down, it changed into a NACHASH, a snake. Now with Par'o, it changed into a TANIN. Strong possibility is that we are talking about a crocodile (a fellow reptile to the snake), venerated and worshiped by Egypt. Many Pharaohs identified with the crocodile as the ruling animal of the Nile. Adds the Baal HaTurim, that the Tanin's reverting to wood was a message to Par'o that just as the mighty crocodile turns to dry wood, so too will the mighty Par'o turn to dust and food for worms. SDT: Baal HaTurim points out that the pasuk says: G-d says to Moshe that when Par'o will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Par'o, it shall become a TANIN. It didn't say: AND it will become a Tanin. He explains that the staff was thrown down and then he was to command it to become a Tanin. And that's what happened, to show Par'o the power of speech that G-d has given to Moshe. In other words, the staff did not change upon being thrown down. It changed by a spoken command. That carries a pointed message to Par'o that his wizards aren't even in the same class with Moshe and Aharon. Par'o calls his wizards who are able to duplicate (sort of) what Aharon does; however, Aharon's staff (note: not his TANIN, his staff) swallows those of the wizards. Nonetheless, Par'o refuses to listen to Moshe and Aharon, as G-d had said. [S> 7:14 (5)] G-d then instructs Moshe to go to the river (Nile) in the morning, where Par'o will be, and to bring the Staff with him. Moshe is to say to Par'o that G-d has sent me (Moshe) to tell you (Par'o) to release the People and you have refused until now. "With this will you know Who G-d is..." Moshe (actually Aharon) will be striking the water of the river, turning it to blood and killing all the fish in it. [S> 7:19 (7)] Following the official warning to Par'o, G-d tells Moshe to tell Aharon to take the Staff and strike the waters of Egypt. Moshe and Aharon do as instructed and the waters turn to blood, the fish die, and the Egyptians cannot drink the water. Par'o's wizards again duplicate what was done, causing Par'o to remain stubborn. Egyptians are forced to dig for water (and/or buy water from the Jews). This first plague lasts 7 days. [P> 7:26 (15)] G-d next instructs Moshe to go to Par'o (at his palace) and warn him that if he does not let the People go, Egypt will be smitten by a plague of frogs. Aharon is to raise the Staff above the river, which he does, and the land is blanketed with frog(s). The wizards are again able to replicate this plague with their magical powers. Par'o calls to Moshe and Aharon to pray to G-d that the frogs be removed, promising that he will let the People go into the wilderness to offer sacrifices to G-d. Moshe asks Par'o when he wants the frogs to leave. (A strange question, to which Par'o gives a stranger answer). Par'o says "tomorrow", to which Moshe responds "so be it. And that will serve as proof of G-d's powers". SDT: Why would Par'o ask for the plague to be withdrawn on the following day? He and his people were certainly suffering and would want to rid themselves of the frogs as soon as possible. Par'o (still refusing to see the plagues as Divine, and assuming that there was some natural explanation for them) figured that Moshe came before him when he (Moshe) knew that the frogs would leave. Moshe would give the impression that he (in the name of the G-d of Israel) had power over the frogs. So Par'o tried to trick Moshe by asking the unexpected - do it tomorrow. Moshe's answer was that doing so would demonstrate that it was truly G-d's power that was being observed. Egypt saw itself as great because of the Nile and because of the fertile land created by the waters of the Nile. The first plague smote the water. The second was a plague that came from the river and attacked the land. The third smote the land itself. Chamishi 5th Aliya 12 p'sukim - 8:7-18 So it happens, and after the frogs are gone, Par'o reneges on his promise, as G-d had said he would (an oft-repeated phrase indicating G-d's active role in the events of the Exodus). [S> 8:12 (4)] G-d tells Moshe to tell Aharon to strike the dust of the earth (no warning to Par'o this time). The resultant plague of lice was not able to be matched by the wizards, who acknowl- edge G-d's might. Par'o, however, remains stubborn. [S> 8:16 (13)] G-d sends Moshe to warn Par'o about the next plague (swarms of insects or wild animals, depending upon which opinion you follow). New element with this fourth plague - the obvious contrast between Egypt and the Jews. There was always a contrast between the Egyptians and the Jews - Egyptians had no water during the first plague; the Jews had water. The Midrash even says that if a Jew and an Egyptian drank from the same cup, the Jew would be drinking water and the Egyptian would have blood. [Would work nicely for Edward and Bella in the early days.] Similarly, the Jews did not suffer the plagues and the Egyptians did. Yet it seems that G-d had different messages for each of the plagues. (Or each set of three plagues.) AROV was the first plague that the distinction between Goshen and the Jews on one hand, and the land of Egypt and the Egyptians on the other, was so sharp and obvious. (And that Par'o was well aware of the differences.) Shishi - Sixth Aliya 26 p'sukim - 8:19-9:16 And so the AROV descend upon the land. Par'o calls for Moshe and gives permission for the people to sacrifice to G-d in Egypt. Moshe says that it must be in the Midbar. Par'o agrees on the condition that Moshe pray for the removal of the plague. Afterwards, Par'o reneges. [P> 9:1 (7)] G-d next sends Moshe back to Par'o to repeat the demand for the People's release and to warn him of the con- sequence of his refusal this time - DEVER. And so it happens that the Egyptian livestock all die, with not a single loss to the Jews. This Par'o checks, yet he still remains stubborn. [P> 9:8 (5)] The sixth plague (boils) is brought upon Egypt without warning. Although his people are being seriously beaten, Par'o continues to resist (from this point on, with G-d's "help"). [S> 9:13 (9)] Moshe is next sent to warn about the seventh (and very powerful) plague. SDT: In warning about HAIL, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses 3 main weapons, so to speak, to punish those who violate His commands - Fire, Water, and Wind. For example, to destroy Dor HaMabul, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood used Water. Plague 6 was the burning Fire of Boils on the skin. The locust came on the Wind. But Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind - hence the phrase: All My plagues. Sh'VII - Seventh Aliya 19 p'sukim - 9:17-35 The threat/warning about hail continues. Never has hail like this been seen. There is also a challenge to the Egyptians in that G-d is allowing servants and animals to be saved by taking them indoors. [P> 9:22 (14)] Moshe raises his hand heavenward and the hail falls. It is extremely destructive, but some plants survive (because they were young and pliable), as do the animals of those Egyptians who heeded Moshe's warning to bring them indoors. Par'o admits that he has sinned and grants Moshe's demands, if only the hail will stop. When Par'o sees that the hail and thunder have stopped, he yet again reneges, as G-d has said he would. Maftir: the last three p'sukim. Haftara 23 p'sukim Yechezkeil 28:25-29:21 The Haftara begins with the prophecy of redemption (as does the sedra). The main connection to the sedra is that the Haftara speaks of the downfall of Egypt, albeit at a different time in history. We also find in both the sedra and the Haftara, the extreme arrogance of the Par'o. Famous Question What's with Par'o's heart? The phrase LEIV PAR'O occurs 13 times - all in the book of Sh'mot - in Va'eira, Bo, and B'shalach, to be specific. The first time, G-d "announces" to Moshe that He will harden Par'o's heart, so that I will perform many signs and wonders in Egypt. Checking the verbs describing hardening or strengthening Par'o's heart, we find that at the beginning, Par'o himself strengthened his own heart and at the end, the Torah states clearly that G-d strengthened Par'o's heart. Does that take away from Par'o his Free Will to decide on his own whether to let the people out of Egypt or not? Some commentaries say, YES, at a certain point, Par'o lost his free will. Usually, one loses his free will at death or incapacitation. In Par'o's case, we can say, he reached the limit of chances to do "the right thing" and the rest is further punishment and demonstration of G-d's might - for Egypt and for Bnei Yisrael. Others say that the only way to allow Par'o to KEEP his free will was to strengthen his heart. Otherwise he would have given in because of the severe beating he and his people were getting. That's not a free will choice. He needed a stronger heart, so that his continued refusals to let the people go were still his own decision. This keeps him accountable until the end. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 579 Going Out of Business Sale I was able to obtain a group of decisions that were handed down by the Beit Dinin of Antwerp. The following is one of those cases: The case as reported does not contain any names. Thus the names I used herein are fictional. There was a store merchant in Antwerp who sold cash vouchers at a discount. The vouchers could be used only for purchasing merchandise from the store. Mr. Cohen purchased 100 francs worth of vouchers in January. He did not use the vouchers. In July the merchant announced that he was going out of business. He announced a going out of business sale where all of the merchandise in the store would be sold at a 50% discount. Mr. Cohen went to the store and wanted to buy 100 francs worth of merchandise at the discounted prices. The merchant replied that he would sell Mr. Cohen the merchandise at the price the items cost when Mr. Cohen purchased the vouchers. Mr. Cohen stated that since the vouchers did not so state he wanted to obtain 100 francs worth of merchandise at the price that he was making the purchase. Also Mr. Cohen stated that after he purchased the merchandise at the reduced rates, any balance that he did not use for the purchase of merchandise be remitted to him in cash from the merchant. The Beit Din thus had to answer two distinct questions. (1) Should Mr. Cohen obtain the 100 francs of merchandise at January prices the time that he purchased the vouchers, or at the time that he was making the purchase of the merchandise six months later; and (2) if the merchandise that he purchased was less than 100 francs, can he demand that the merchant return such unused balance in cash to Mr. Cohen? The Beit Din in a well referenced decision held, “And it appears that in the current case everyone understands that the holder of the voucher cannot demand cash from the store merchant for as long as the store is in existence no one would imagine that he could ask for his money back.” The money paid for the voucher cannot be construed to be a loan to the merchant, rather it is a claim against all of the merchandise that the merchant has in the store. As an aside, the Beit Din told the merchant to advertise that all those who hold vouchers should come to the store to obtain merchandise before the store closes, which the Beit Din suggested should be not less than six months after the merchant so advertised. As to which priced should be used in determining the price to Mr. Cohen, the Beit Din held that the current price would be the controlling one. The result would be the same if someone entered into the store and damaged a piece of merchandise, he would pay for the damage at the current price of the merchandise that he damaged. If Mr. Cohen did not purchase merchandise for the full 100 francs, there was no obligation on the merchant to give to Mr. Cohen the unused balance in cash. "V'EILU SHMOT" - WHAT'S IN A NAME? [2]. by Dr. Meir Tamari Just as the original naming is not only an identification but also a spiritual or cultural statement, so too, changes in a name denote changes in the personal or the social status of individuals; but even more in their spirituality, personality or stature. Throughout the Tanach, we have such name changes that reflect spiritual and moral truths affecting our national and religious being. The first such name change was from Avram to Avraham and from Sarai to Sarah; father and mother of the family that is to become the nation-religion Israel. "Avraham, not the father of many nations [this meaning is referred to in the following verse], but rather the AVIR, the wing or lever which raises the nations spiritually and morally. No longer Sarai, over-towering, but Sarah who sets the tone and measure of the home, building block of the nation, as indeed all Jewish mothers and wives do" (Rabbi Hirsch). The third of the Avot was named Yaakov then G-d changed this to Yisrael but he is finally known also as Yeshurun (D'varim 33:5). While one is not permitted to refer to Avraham by his original name, these three names (of Yaakov) may and have been used concurrently, indicating that these were not absolute changes but rather further perspectives of Yaakov's religious identity and spiritual caliber. Yaakov is he who supplants, is downtrodden, who grasps Eisav's heel to restrain and conquer him, or he who has some element of deception. Irrespective, all of these denote the lowest levels of his spirituality. In the name Yaakov are represented all that is characteristic of the Jew in galut, so before the re-entry into Eretz Yisrael, Hashem changed that name to Yisrael, one who strives with princes and overcomes them. Both names are used concurrently, referring to heights and troughs in conduct and fortune, until Yeshurun, yashar, is reached. "'There is no misuse of power perceived in Yaakov, no worry seen in Yisrael' (Bamidbar 23:21). No sin in Ya'akov's everyday conduct; all his [Yisrael's] concerns, not merely moral, but solely for Heaven" (Shem MiShmuel). The changes in names can also signify assimilation of foreign cultures and a deviation from Israel's religious and spiritual mission, either as an obvious and conscious act but more dangerously as a hidden or unrecognized process: From the first exile in Bavel down to the present day, Jews have found it necessary to protect themselves from alien cultures and hostile surroundings. So, borrowing a method from nature, they sought to blend into the environment; one way was adopting names. Probably at first they translated their Hebrew name, so that Yaakov became Jack and Avraham became Abe. When that was not a sufficient disguise, they kept their shem kodesh for spiritual purposes but to the real, outside world they were known by the exact same names as those of the goyim. One of the manifestations both of the Zionist movement and of the baal t'shuva movement has been the return to authentic Hebrew names; in the latter even to the adoption of the non- Jewish ones that had over the centuries become acceptable as Jewish. Although Jewish surnames, in the main only date from the early 19th century onwards, both assimilatory and authentication processes may be seen. Sometimes the names were shortened, sometimes the immigration officials baffled by the foreign sounding names simply decided on their own version and sometimes the Jew quickly adopted the most local surname available. With the Return to Zion in our own day conscious efforts were made to get rid of all these forms of galut influence and to acquire Hebrew surnames; Steinberg became Hareven, Goldman became Zahavi, Myerson became Meir, and David Green, David Ben Gurion. However, the hurry to get rid of the galut influence on the names was often a form of disguised assimilation. Names from the Tanach are obviously authentic Jewish names, except when Nimrod the antithesis of Avraham is deliberately chosen or when a daughter is called Hagar, or Anat, a Canaanite goddess. While the use of flowers, fruits and shrubs were a symbol of our return to the land and to farming, the deliberate absence of names like Sarah, Rivka, Rachel or Leah were conscious attempts to cut the links with our past, just as not naming sons Avraham, Yitschak or Yaakov. "Israel was redeemed from Egypt because they did not change their style of dress, their language and their names "(Mechilta). "When they obey Hashem they are known in the Torah as Am Yisrael, however, when they disobey Him, the Torah simply calls them Am" (Avnei Nezer). Dr Tamari's new book - "Truths Desired by God: An Excursion Into the Weekly Haftarah" is published by Gefen Publishers 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] Guest Article [10] Maharal on the Sedra [11] Gold From the Land of Israel [12] OzTorah [13] Kashrut Kolumn [14] MicroUlpan [15] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I have come from England, where avocados are available all year long, to Israel, where it is primarily a winter-spring fruit. Do I recite Shehecheyanu upon eating it in Israel? Answer: Let us start with some background. The b'racha of Shehecheyanu is a proper response to the happiness of something enjoyable returning to our lives. Regarding produce, Shehecheyanu applies only when there are distinctive seasons during the course of the year (Shulchan Aruch and Rama, Orach Chayim 225:6). The Rama continues that for this reason we do not make Shehecheyanu on a vegetable, "for it stands in the ground all year." He expounds elsewhere (Darchei Moshe, OC 225:2) that it is hard to discern which vegetable is from the old crop and which is new. A common question regarding is what to do if, despite there being different growing seasons, they are available almost all year without interruption. This depends on how to understand the aforementioned Rama ("stands in the ground"). The Mishna B'rura (ad loc.:18) points out that almost every vegetable has distinct growing seasons, making the Rama's generalization about vegetables hard to understand. (Due to use of hothouses, it is now common for vegetables to be grown throughout the year.) One of his explanations is that the Rama was referring to vegetables stored in the ground for long periods. In other words, even if something does not grow all year long, if it is available throughout, we do not recite Shehecheyanu on it. When fresh produce is far superior to refrigerated produce, there is likely cause to make Shehecheyanu on the new fresh fruit (B'er Moshe V, 65). This is particularly understandable in light of the Rama's stress that it must be noticeable whether a given fruit is from the new season or the old (see V'zot HaB'racha, pg. 161). Certainly, if a species is available only canned, one makes Shehecheyanu on new, fresh produce. Another situation where produce is available throughout the year is when it is imported from regions with different growing seasons. In such a case, we do not make Shehecheyanu on either local or imported fruit. The determining factor is not the agricultural phenomenon of a new crop, but the consumers' experience upon reaching a new season of availability. Is the determining factor the individual consumers or general society? Regarding one who has not partaken for a long time in fruit that has been available, the Mishna B'rura (225:16) says: "Although he did not eat it, others did." Thus, it is not enough that it is new for certain individuals. You ask about the opposite case, where it is new in the society where you presently find yourself, but it is not personally new to you. Teshuvot V'hanhagot (II, 151) and Halichot Shlomo (based on Rav S.Z. Auerbach's writings) say that one who travels from a place where the season had already come to a place where there is a new season makes the b'racha again in the new place. However, both require that thirty days of lack of access to the fruit must pass in the interim. In other words, there has to be a basic level of renewal both for the individual and for the society. If it has been available without a minimum interruption for either society or the individual, then the individual does not make Shehecheyanu. The newcomer's thirty days can be a combination of time in his place of origin and in the new place. It is not clear whether the individual's break follows having eaten the fruit for thirty days or having access. (We should note that the original halacha is that the b'racha is on seeing the fruit, but the minhag is to make it only upon eating it (Shulchan Aurch, OC 225:3)). Since we refrain from b'rachot out of doubt, we recommend that the traveler not make a b'racha unless he spent a combination of thirty consecutive days without access to the fruit and the fruit should locally be one that is not widely available all year long. In your case, only if you spent thirty days in Israel before the avocado season should you make a b'racha when it comes out. Rav Daniel Mann, Eretz Hemdah Institute Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet by Eretz Hemdah. You can receive it by sending an email to info@eretzhemdah.org with the message: Subscribe/English or Subscribe/Hebrew - leave subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel. [2] Candle by Day Many falls stem from a fear of falling. 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 R’ Simcha Bunim of P'shischa once spoke about Akeidat Yitzchak. “This story seems strange in a way,” he said. “Imagine, if Hashem spoke to you directly and told you to sacrifice your son, wouldn't you do so? What, then, was so special about what Avraham did? “The answer to this,” he said, “is that the yetzer hara appeared to Avraham and said to him, - You are old and your wife is old, and Yitzchak was born by a miracle. Hashem promised you that from Yitzchak would arise a great nation. Now, if you kill Yitzchak, Hashem’s promise won’t be fulfilled. “Avraham answered the yetzer hara: - Hashem told me to sacrifice my son, and I will do so. The fact that He promised me that from Yitzchak there would rise a great nation, that's His concern, not mine.” ### A community leader extolled his community to R’ Moshe of Boyan. “Rebbe,” he said, “our people are very scrupulous in every single halacha. Why, if a page of a sefer - holy book - falls down, they immediately run to pick it up.” “Yes, but what about a Sefer Torah which falls? Do they pick that up too?” asked R' Moshe. “Rebbe, I don’t understand,” said the man. “How could you even ask such a question?” “My question was a very clear one,” replied R’ Moshe. “Do the people of your community realize that every single Jew is a Sefer Torah? Do they go out of their way to pick up those Jews who have fallen on hard times?” 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 Torah uses five expressions of geula - V'hotzeiti, V'hitzalti, V'gaalti, V'lakachti, V'heiveiti. The first four of these expressions are reflected in the redemption symbolized by the 4 cups of wine that we drink at the seder. Why is the fifth formulation omitted? Interestingly, Yechezkel (36) also uses four verbs in his description of the final redemption. His language mirrors that of the Torah, since the geula from Mitzrayim is considered the prototype for all future redemptions. The prophet uses "v'heiveiti" - the term not reflected in the cups of wine - as his third stage of redemption. It indicates a physical return. The physical aliya is then to be followed by a spiritual purification process which can only occur in the Holy Land, not on foreign soil (where Yechezkel prophesied). From this characterization of the physical and spiritual redemption as different stages, we understand the difference between Yechezkel's vision of redemption and the process experienced by the Children of Israel leaving Egypt. For the later generation, the return to the land precedes the return to God. After the Egyptian emancipation, however, recognizing God and receiving the Torah were prerequisites for entering Eretz Yisrael. Nechama Leibowitz explained that the fifth expression, veheiveiti, is not reflected in a cup of wine at the seder because, although the promise in the end of days would eventually be fulfilled, the Jews would subsequently go into exile. While the impact of the first four promises was eternal, the fulfillment of the fifth would be interrupted. In contrast, Yechezkel is describing the final redemption, and by stating “veheiveiti” before the final spiritual stages of redemption, he implies that on this occasion the return to the Land is eternal. Note that Nechama Leibowitz points out that when the State of Israel was established, Rav Menachem Kasher (author of the Torah Sh'leima) tried unsuccessfully to convince the Rabbinate to institute a fifth seder cup as an expression of the enduring, eternal nature of the contemporary return to Zion. Chana Tannenbaum, Nof Ayalon TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [5] Parsha Points to Ponder - VA'EIRA - by Rabbi Dov Lipman 1) What did G-D reveal to Moshe when he told him I AM HASHEM (6:2)? He had revealed Himself to Moshe numerous times already so what was He teaching Moshe with these words? 2) Why does it say that PA'RO SAW THERE WAS A BREAK IN THE PLAGUE leading to the hardening of his heart regarding the plague of frogs (8:11), a language which is not used for any other plague? 3) Why did Pa'ro say the words G-D IS THE RIGHTEOUS ONE specifically after the plague of hail (9:27) and no other plague? Rabbi Lipman is an educator, author, and community activist in Bet Shemesh and also serves as Director of Anglos for Am Shalem. [FACEBOOK: "Anglos for Am Shalem"] www.rabbilipman.com Ponder the questions first, then see further Suggested answers 1) The Ohr HaChayim answers that Moshe had just challenged G-D, questioning all the bad things which had happened since he followed G-D's command and approached Par'o about letting the Jews go. This was inappropriate for Moshe to have done and stemmed from the fact that G-D had always appeared to Moshe as a G-D of Mercy which the name HASHEM captures. Now, G-D reveals Himself as Elokim, a G-D of strict justice and the word VAYIDABER which connotes a harsher tone. G-D informs Moshe that the same G-D is both HASHEM and ELOKIM and Moshe must act with the respect demanded of a G-D of justice. 2) The Kli Yakar explains that when every other plague ended, there was no remnant of the plague, so it was obvious that Pa'ro would simply continue to be stubborn. However, after the plague of frogs concluded, the dead frogs remained everywhere and, as the Torah relates (8:10), created a very bad smell. One would have thought that this would have reminded Par'o of the consequences of his refusal to let the Jews go. Therefore, the Torah emphasizes that Pa'ro SAW THERE WAS A BREAK and managed to ignore the bad smell and continued to refuse to let the Jews go. 3) The Da'at Zekainim MiBaalei HaTos'fot teach that before the plague of hail G-D warned the Egyptians to shelter their animals to prevent them from being hurt. Pa'ro saw this and, for a moment, acknowledged the righteousness of this G-D. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@gmail.com SHOV'VIM TAT My Shabbat guest this week said she saw signs up about an evening of inspiration for SHOV'VIM, did I know what SHOV'VIM is? I must confess that I had heard about it but didn't know much about it, though I did know enough not to think that it was an evening for SHOVAVIM which is modern Hebrew for Dennis the Menace type of kids. So I opened up the SEFER HATODA'A - The Book of Our Heritage by Rav Eliyahu Ki Tov and which is a handy book that goes through the Jewish calendar, month by month and explains all significant events and activities. First of all he explained that the word SHOV'VIM comes from initial letters of first 6 sedras in Sh'mot: Sh'mot, Va'eira, Bo, B'shalach, Yitro, Mishpa- tim - and in 13-month years, another two sedras: T'ruma and T'tzaveh, adding to the name, making it SHOV'VIM TAT. He writes that this custom was started by Y'REIM, CHASIDIM, and ANSHEI MAASEH i.e., especially holy people, during a leap year when the winter is especially long - to fast each Thursday of the weeks when these Torah portions are read. He further explains that since after Sukkot and after Pesach we have the fast days of BaHaB - the first Monday, Thursday and Monday of Marcheshvan and Iyar (with minor adjustments) - in order to atone for those fellow Jews who might have celebrated the holidays excessively and inappropriately. In a 13-month year, when there is more than six months between the two BaHaBs, the fasts of SHOV'VIM TAT are added. And why eight fast days and not three like BaHaB? There are eight fast days corresponding to the eight days of Chanuka - maybe we were a bit too frivolous on this happy holiday, so these fasts give us extra “points” atoning for anything wrong we may have done. And why not fast on both Mondays and Thursdays like BaHaB? One reason is that would be too difficult for the fasters. So why not on Monday as opposed to Thursday? Both are days of judgment? Here is one answer. On these days people don't only fast - they also add SELICHOT prayers. One of the main things prayed for during these days of SHOV'VIM TAT is that the nation should grow and multiply and no woman should miscarry - therefore the fasts were set for Thursday, the day of Creation when fish were created, fish being associated with abundance and fertility. Having just spent a few months worrying about my daughter delivering a healthy baby and knowing so many women who have not been able to carry a baby to term this is an area where a few extra prayers and fasts can only help. He also says that these fasts have a SEGULA to correct sins of one's youth. Although these fasts were instituted originally for leap years - those who uphold this custom do so even in regular years (but only 6 days). Rav Yitchak Breslever in his book MEBO'EI HANACHAL quotes from the LIKUTEI HALACHOT (Hilchot Giluach 5:8) of Rav Nachman says these fasts are specifically during the time when we read the Torah portions related to going out of Egypt. He says that we were redeemed from Egypt because of our screaming - calling out to Hashem and returning to Him, as it says “SHUVU BANIM SHOV'VIM” - return wayward children. So it is related to those wild children after all. Whether you fast or not, this is a propitious time to ponder where in our behavior we YELECH SHOVAV B'DERECH LIBO - go perversely in the way of his heart” (Yeshayahu 57:17) and stray from our life goals and we should use this time to call out to Hashem to help us get back on the right path. WHAT RECIPE is related to a column about winter fast days? How about a nice soup to break the fast. Here's the latest one from my cousin Sima Herzfeld Navon, a Nutritional Healer who teaches Healthy Cooking Classes. For more on the health benefits of this recipe check out her website justaddflax.com J'LEM ARTICHOKE SOUP olive oil 4 onions, chopped 1 kilo Jerusalem artichokes, scrubbed, peeled and coarsely chopped 1 parsnip, peeled and coarsely chopped 2 liters water 2 cups soy/oat milk 1/4 tsp turmeric salt and pepper to taste 4 chives, finely chopped, for garnishing Heat the olive oil in a soup pot and saute the onions until they become translucent. Add the remaining ingredients and bring to a boil. Lower the flame and allow to simmer for 3-4 hours. Use an immersion blender to puree the soup. Garnish with the chives and serve hot. Warning: J'lem artichokes can cause flatulence. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Training Supervisors As we stated last week, we do not actively seek women with a medical or a biology background to act as our supervisors. Rather, we seek women who are able to work in close and intense conditions and who are very discreet and easy to work with. The women also need to come with impeccable religious credentials in order that there will be no questions about the validity of the supervision and whether it is "kosher" enough. After locating and interviewing potential supervisors they then undergo extensive training where they have to read and study various books and articles regarding fertility treatment, laboratory procedures and the inter- face with the halacha. They do not need to be expert either in the medical procedures or in the halacha, but they do need a good working knowledge in both areas. As it happens, most supervisors do develop a good expertise and a breadth of knowledge of fertility treatments and through the many cases they have a fine understanding of the halachic ramifications, but this is not a requirement for them to work as supervisors. The next stage of training is for them to see a working fertility clinic and laboratory in action. The supervisors are taken around the lab, and shown the methods and equipment used in the lab. They see where they are to stand at every stage of the process and how they can have the best vantage points without disrupting the regular working of the lab. In addition they are shown the possible problems that can occur in each procedure and at what points that have to be especially vigilant. The final portion of the training program is when they accompany a veteran supervisor on her work and learn on the job how to overcome any difficulties and trials that may occur. Only when the supervisor has completed all of these stages and is confident that she can perform her duties as required, and Puah is convinced that she is ready and capable of being a supervisor, then she can work in this capacity. While this is the completion of the formal training, we supply continuing education with regular chances for the supervisors to ask an expert about certain issues that have arisen during her experience as a supervisor. In addition we update the supervisors regarding new procedures that are being used in the labs and clinics and how these may present new challenges in the area of supervision. How do couples use supervision? More on this next week. - Rabbi Gidon Weitzman The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Offices in Jerusalem, New York, Los Angeles and Paris. Contact: (02) 651-5050 (Isr). www.puahonline.org [8] Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb VA'EIRA On the Shoulders of Giants “They don't make them the way they used to.” We have all heard this comment with reference to all sorts of things, usually tools and utensils. Despite all the technological advances from which we benefit, we often are convinced that certain things were of superior quality in the old days. We believe that the old hammer Grandpa once used was stronger, and the snow shovel he wielded more effective, then the newfangled “throwaway” junk that they produce nowadays. We even extend this belief of things being better back in the old days to human beings. Today's leaders cannot be compared to those of old, and today's athletes are cheap imitations of the Babe Ruths and Ty Cobbs of yesteryear. [Ed. note: Willie Mays (not plural)] In the Jewish tradition, there is a concept of NITKATNU HADOROT, the generations get progressively smaller. Talmudic sages are no match for biblical heroes, and the great rabbis of recent times cannot compare to the rabbinical leaders of centuries ago. Like any other belief, this one requires a healthy dose of skepticism. Surely technological progress has provided us with tools that are superior to those we once used. And, whereas every generation has its outstanding heroes, not everyone in the past was a perfect person. Furthermore, there are plenty of people today who can stand up to the best of previous generations in their courage, in their erudition, or in their piety. In this week's Torah portion, Va’era, we encounter what might be the first example in history of the comparison of a current personage with previous ones in which the former comes off poorly. Rashi shares with us, and ultimately rejects, the Talmud's version of what the opening verses in our parsha tell us. The Talmud understands these verses in the context of the concluding episodes of last week's Torah portion, where Moshe challenged the Almighty and asked Him why He has “mistreated this people”, thereby questioning his very mission. Indeed, somewhat earlier in last week's portion, he asked God, “What will I tell the people if they ask me for Your name?” With this background, the rabbis understand the opening verses of this week's Torah portion as follows: God compared Moshe to Avraham, Yitzchak, and Yaakov. From this perspective, the patriarchs were much more trusting in God and demonstrated greater faith than Moshe. They did not question God in spite of their frustrations. Moshe did. “A pity that they are gone and no longer to be found.” This statement, which the rabbis attribute to G-d, closely resembles the opening statement of this essay, “They don't make them like they used to.” Personally, I have come to appreciate the opinion of those other commentators who defend Moshe and who point out that Moshe challenged God, not out of faithlessness, but out of a profound and powerful empathy for the suffering of His people. Avraham, Yitzchak, and Yaakov were individuals. At best, they were heads of families, whereas Moshe held the role of a leader of a large nation. In his circumstances, blind faith would have been irresponsible. When comparing later generations with earlier ones, we must take into account the changed circumstances of those later generations. We must judge them, not by the standards of those who came before them, but in their own contexts. In the reading that I do about the Holocaust victims and survivors, I often ask myself whether I could possibly have struggled to remain alive in the conditions of torture and horror that they experienced, retaining their will to live. And I am certain that had I personally suffered the Holocaust experience, I would not have been able to emerge from it with the faith commitment of so many of the survivors who came to these shores with recreated families, practicing their faith punctiliously, and reconstructing vibrant religious institutions. I believe that it is not that we are innately inferior to them. Rather, our circumstances have softened us, whereas their circumstances strengthened them. There is indeed a theme in our tradition that sees a generation as diminished in comparison with the previous one; the later generation in fact becoming "smaller". But our tradition also encourages us to realize that later generations have one great advantage over previous ones: We stand on their shoulders. We benefit from their precedent. Moshe had this advantage: He could learn from Avraham, Yitzchak, and Yaakov and could model his faith and leadership capacities upon them. From this view, Moshe's confronting the Almighty in defense of his people was simply something he learned from Avraham, who similarly confronted God in defense of the people of Sodom. It might be true of us that “they don't make them the way they used to,” but that need not stop us from asking ourselves, as our sages did, “When will my deeds approach the deeds of my fathers?” For we have the deeds of our fathers to learn from as we build our own spiritual lives. We stand on the shoulders of long generations of giants. Perhaps future generations will similarly look up to us. [9] The Exodus - Road Map of the Final Redemption - Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva “And Moshe took his wife and sons and mounted them on the donkey.” (Sh'mot 4:20) Rashi makes the cryptic comment, “The donkey that Moshiach will utilize to usher in the Final Redemption.” How do we understand this strange comment of Rashi? Can a donkey live for thousands of years? The explanation is that Rashi is speaking metaphorically. Rashi means that when G-d appointed Moshe to be the Redeemer of Israel, He set those cosmic forces in motion that will culminate and climax with the coming of Moshiach and the Final Redemption. The prophet Micha said (7:15), "As in the days of your leaving Egypt, I shall show them marvelous things." His words imply that the Exodus is the precedent for the Final Redemption, as the Midrash expounds: "Just as in Egypt, I shall redeem you in the future from subjugation to Edom and shall perform miracles for you, as it says, 'As in the days of your leaving Egypt, I shall display miracles' (Tanchuma, Toldot 17)." Indeed, gradual, phased redemption is found already in Egypt, as in the four redemption expressions with which G-d addresses Moshe: "Therefore tell the Israelites that I am the L-rd. I will (1) remove you from the suffering of Egypt, and I will (2) save you from your enslavement. I will (3) redeem you with an outstretched arm and with great punishments, and I will (4) take you to Me as a people. I will be for you a G-d" (Sh'mot 6:6-7). This refers to four stages of redemption. The first stage constituted a lightening of their hardship, although they continued to be slaves to Par'o. (According to the Netziv, Rabbi Naphtali Zvi Yehuda Berlin, this occurred during the plague of the wild animals [Arov].) The second stage constituted the total cessation of their enslavement (with the plague of hail, during which Par'o began to admire Israel - Netziv). Even so, Israel were not yet free, but under the control of the Egyptian regime. With the plague of the Firtborns came the third stage, in which Israel were redeemed totally, with an outstretched arm and with great punishments, and they left slavery for freedom. Yet they were still mired in the forty-nine levels of impurity like idol worshipers. Finally came the fourth stage, in which they were taken to be Hashem's people, and Hashem became their G-d. Even though Israel, when redemption arrived, were not worthy of it, G-d still redeemed them, as is stated in the Midrash (Shemot Rabbah 15): "G-d said, 'If I consider Israel's deeds, they will never be redeemed. Whom shall I then consider? Their holy ancestors. Through their ancestors' merit I will redeem them.'" It is not just Israel's condition in the past which delays redemption, but their anticipated condition in the future as well. Therefore, before introducing the four redemption expressions, G-d says, "Therefore, tell the Israelites that I am the L-rd, " regarding which our sages said: "I know that they will ultimately rebel against Me and anger Me. Even so, I shall redeem them for the sake of My name" (Midrash HaGadol). Complete redemption comes when Israel recognizes Hashem as their G-d, as occurred during "Stage Four", at the Sinai Revelation. Yet the Torah goes on and brings a fifth redemption expression: "I will bring you to the land regarding which I swore that I would give it to Avraham, Yitzchak and Yaakov. I will give it to you as an inheritance. I am the L-rd" (6:8). From the redemption from Egypt we learn that complete redemption consists of when Israel is free ["I will redeem you...], and living in Eretz Yisrael ["I will bring you to the land"], and they believe in G-d and fulfill His commandments ["I will be for you a G-d"]. The Final Redemption will reach completion by a gradual process, in various stages, just like the Exodus from Egypt. [10] Maharal on the Sedra - Column prepared by Dr. Moshe Kuhr Promises of Redemption Sh'mot 6:3-4 - And I appeared to Avraham, to Yitzchak, and to Yaakov ...and established My covenant with them to give them the land of K'naan. Rashi:...I promised them, but I have not yet fulfilled the promise. Derech Chaim 5:4, 225b: In the redemption from Egypt, Avraham is mentioned first, while in the final redemption, Yaakov is mentioned first [Vayikra 26:42]. Avraham is the prime reason for the redemption from Egypt as is evident in the Covenant between the Parts (B'rit bein hab'tarim) [B'reishit 15]. He was the first of the patriarchs, the beginning of the people, and his own beginning was in pain, pursued by Nimrod, followed by days of good and blessing. This parallels Jewish history, the pain of Egyptian exile followed by redemption and blessing. In Yaakov's case, he told Paro his days were evil [B'reishit 47:9], but finally turned to good when he reunited with Yosef. This parallels the later history of the Jewish people, a long and bitter exile leading to the future ultimate redemption. He was the last of the patriarchs, teaching us of the end of Israel and when the final redemption is foretold, he is remembered first. MDK: I had a hard time with this until I learned in Netzach Yisrael the master's view that Ezra's second commonwealth fell short of redemption in that most Jews did not return from Babylon and the holiness of the Second Temple fell far short of the holiness of the First Temple. Furthermore, the Babylonian exile was just the first chapter of the long exile of the four kingdoms that we are suffering till today. We had an exile and redemption at the onset of the nationhood of Israel, foretold to Avraham, then the rise of Israel culminating in kingdom and the First Temple followed by the sinful downfall and long exile. We pray the ultimate redemption foretold to Yaakov comes speedily in our day. Dr Kuhr is the author of Lion Cub of Prague - Genesis. The next volume on Exodus and Leviticus is in press. [11] Excerpted with permission from Gold From the Land of Israel - A New Light on the Weekly Portion From the Writings of Rabbi Abraham Isaac HaKohen Kook by Rabbi Chanan Morrison - URIM PUBLICATIONS, J'lem • NY - website: ravkooktorah.org Hamotzi - for all Times Adapted from Ein Ayah vol. II, pp. 176-177 This article provides a fascinating example of how a Talmudic disagreement over a single letter may reveal a profound philosophical discussion. It was definitely the low point in Moshe’s mission to free the Hebrew slaves. Par'o responded to the demand for freedom by adding more oppressive measures, and the Israelites began to wish that Moshe had never come. Even Moshe had his doubts. In response, God com- manded Moshe to relay the following message to the Israelites: You will know that I am the Lord your God, the One who brings you out (HAMOTZI) from under the Egyptian subjugation (Sh'mot 6:7). Hamotzi - Past or Future? The tense of the verb HAMOTZI here is unclear. The Israelites have not yet been freed. Why say, “who brings you out?” The future tense, “who will bring you out,” would make more sense. The word HAMOTZI brings to mind the blessing recited before eating bread. The Talmud (B'rachot 38a) records a debate regarding this blessing. Rabbi Nechemiah felt the blessing should read, “Blessed are You... Who brought forth (MOTZI) bread from the earth.” But the other Sages argued that the blessing should be “the One Who brings forth (HAMOTZI) bread from the earth” - as in our verse. What is the difference between MOTZI and HA- MOTZI? The Talmud explains that their disagreement is based on how the verse in Sh'mot should be understood. According to Rabbi Nechemiah, the word HAMOTZI implies the future. The Jews were still slaves in Egypt, and God assured them that He would take them out in the future. The future tense, however, is not appropriate for the blessing over bread. We recite this blessing in recognition of the wheat that has already come out of the earth. The word MOTZI, on the other hand, refers to the past and is therefore more suitable. Rabbi Nechemiah’s colleagues felt that the word HAMOTZI implies both the past and the future. They understood the verse as follows: the Israelites will be freed (in the future), after which they will recognize God as their Liberator (in the past). Since HAMOTZI also includes past events, it is also appropriate for the blessing over bread. What is the essence of this disagreement? Is it simply an argument over Hebrew grammar? What is the significance of the blessing over bread being in the past or the future? Contemplating God There are two basic ways to attain love and awe of Heaven. The first approach is to contemplate God’s greatness by examining His works. Reflecting on His amazing creations allows one to appreciate God’s infinite wisdom and justice, and instills a tremendous longing to know God’s great Name. Rambam, Mishneh Torah, Yesodei HaTorah 2:1. The second approach maintains that intellectual reflection alone is insufficient. There must also be an emotional element. We need to awaken within ourselves love and awe for the Essence that creates these spectacular works. Rabbi Nechemiah, by preferring the word MOTZI, concurred with the first approach. Before eating bread, we need to raise our intellectual awareness of the event that occurred: this bread was baked from wheat that God brought forth from the earth. The word MOTZI is a verb, referring to an event that has taken place. Rabbi Nechemiah stressed the importance of the past tense, since appreciation of God’s greatness is achieved by objectively analyzing God’s hand in history and past events. The other scholars disagreed. The blessing should be HAMOTZI, “the One Who brings forth” - HAMOTZI is not a verb but a descriptive phrase. We do not only observe the event itself, but we attempt to look beyond it to the Cause of the action. This is a supra-scientific, intuitive approach, relating to God according to His actions. The scholars held that the blessing over bread is not jut a way of contemplating the process of wheat growing out of the earth. We must concentrate on the Source of this process, and form a corresponding mental image of God. Beyond Time Since this opinion stresses not the event but the Cause of the event, the framework of time becomes irrelevant. HAMOTZI thus implies both past and future. This changes our understanding of God’s promise to the Israelites, “You will know that I am the Lord your God, the One who brings you out from under the Egyptian subjugation.” We now understand that the present tense is just as accurate as the past and the future. For all time, we will recognize God’s attribute of HAMOTZI, the One who liberates us from slavery. [12] From “OzTorah” by Rabbi Dr. Raymond Apple, AO RFD, Emeritus Rabbi of the Great Synagogue, Sydney - www.oztorah.com A look at Va’eira G-d is the Tzadik... Pharaoh’s confrontation with God finally achieved its purpose. What did the king say? “God is the tzaddik (Righteous One), and I and my people are the r’sha’im (wicked ones)” (Sh'mot 9:27). Ibn Ezra takes a cynical view of this declaration. He says that so many things had gone wrong since the onset of the plagues that Pharaoh was overwhelmed with the fear that worse might still happen. If uttering words of confession prevented any further calamities, the price was worth paying. Ibn Ezra may well be right, but nonetheless we can learn something positive from Pharaoh’s phraseology. At times we feel the Almighty has let us down. But if we remember God’s rebuke to Job we know that it is He who governs the universe, not we ourselves. “God,” we then admit, “You know what You are doing. From a cosmic perspective You are the tzaddik, You are the one who is righteous.” This is why our funeral service recognizes that the Divine decrees are just, even when we don’t understand them. But going back to Pharaoh, if we have something to learn from “God is the tzaddik,” what about “I and my people are the r’sha’im?” Pharaoh realized that his and his people’s suffering was their own fault. Their sins had largely been offences against human rights and dignity. There are times when we too bring suffering upon ourselves, but it isn’t necessarily so. Suffering is sometimes the outcome of sin, but not always. The important thing for us is to ask ourselves the question, “Could we, should we, have conducted ourselves better? Is it possible that unworthy conduct has played its part in our fate?” [13] Towards Better Kashrut Awareness - Kashrut articles by Rabbi Yissachar Dov Krakowski, OU Kashrut OU-Israel Of late we have been receiving more and more inquiries regarding the meaning of OU-Israel. Everyone is familiar with OU, but what does the word "Yisrael" add to it? Are the Kashrus laws in Israel any different than in America? Is OU-Yisrael a different OU than the one we are all familiar with? The laws of Kashrus (aside from Mitzvos Hat'luos Ba'Aretz) are the same in America, Israel, and in the whole world. The OU Kashrut depart- ment in Israel is part of the overall OU Kashrut based in NY. Everything that is done by OU Kashrus in Israel is overseen, processed, and reviewed by OU Kashrus in America. In America there aren't different levels of Kashrut. There is very little in America or in Chutz LaAretz at large that legitimizes a Kashrut organization. As such every Kashrus organization is free to decide its own standards. For example a Kashrus organization can decide that it will certify only Cholov Yisroel dairy products, while another Kashrus organization will decide that it will certify Cholov Stam. The very same Kashrus organization that is being "lenient" when it comes to Cholov Stam may be much more scrupulous than the other one that certified Cholov Yisroel when it comes to issues of bug infestation. In Israel this is not always the case. In Israel there are two basic sets of standards: there is Mehadrin and there is Kashrut Regila. In the Mehadrin set of standards it is a given that all dairy products are Cholov Yisroel, baked goods are Pas-Yisroel, and that there are various stringencies regarding Mitzvos Hat’luos Ba'Aretz. The OU in America is a leader in the arena of Kashrus. Likewise, the OU is nothing less in Israel. Therefore we feel it incumbent upon us to be a completely "Mehadrin" Hashgacha in Israel. As such OU-Yisrael signifies that the product meets all the standards expected from a good Mehadrin Hashgacha. In America, all "Glatt" chicken Shechitos check the stomachs of the chickens to insure that they are not punctured. In Israel, because of the way chickens are raised, there isn't an issue with pierced stomachs, and therefore, no one in Israel checks the stomachs. However, because of the way the chickens are grown in Israel, one must be very careful to check the chicken lungs and the ligaments in the chicken legs (tzomes hagidin). As such, OU-Yisrael also signifies that poultry and meats from Israel meet the standards of the Israeli Badatzim. We at OU kashrus are confident in saying that we are bringing the community the highest standards in Kashrus in Israel and worldwide. The truth is not only are we meeting the "Mehadrin" standards - we are improving them. [14] MicroUlpan Plague #3 - Lice - KINA - KINIM Pediculosis (infestation of lice) KINEMET [15] Divrei Menachem In our parsha, Moshe is rebuked for questioning Hashem after Par'o rejected his intervention on behalf of the people and consequently worsened the slaves' conditions. Perhaps Hashem was also mutually challenging Moshe in the light of Moshe's initial distrust of the people whom he felt would not believe him. (cf. Rashi) These incidents beg several questions. To what extent should a leader trust the people he leads? Is trust assumed or earned? Did Moshe mean earlier that the people would not believe in him specifically or that they would not trust the word of G-d? Could Moshe, supreme prophet and teacher, really have doubted that G-d would fulfill His promises? Perhaps, given Moshe's speech impediment, he did not believe in himself. Could Moshe's initial fear of failure have caused him to project his uncertainties on to the people? In that case Par'o's harsh decree and the people's consequent outcry might well have signified a self-fulfilling prophecy. Dear reader - it's up to you to decide. But bear in mind Rashi's profound citation of the Midrash wherein Hashem cries out, as it were, "Alas for those who have gone!" - referring to the Avot, Avraham, Yitzchak and Ya'akov who never once questioned Hashem's promises and, unlike Moshe, never once asked G-d what is His name. Shabbat Shalom, Menachem Persoff We would greatly appreciate your feedback on the new features (and old ones) in Torah Tidbits [Please send to tt@ou.org] Towards Better Davening and Torah Reading Square One... again One of the very first topics handled in this column, and one of the oft-repeated topics, is the accenting of the correct syllable of words - especially, when their accents shift for various reasons. A French Jew wrote a letter to N. Sharoni, author of EIM LAMIKRA HASHALEIM (the book that inspired this column and whose lessons are the mainstay of TBDATR), asking if it was okay to pronounce (almost) all words in the davening on the last syllable, because that is how French is pronounced. The Frenchman complained that he wouldn't be able to properly concentrate on the meaning of the davening if he had to worry about which syllable gets the accent. R' Nisan basically said - NO, it is not okay. Proper accenting is part of davening, and improper accenting often changes the meaning of what is being said. Native English speakers have the other problem - English words are most often accented on the next to the last syllable. Hebrew words that are MILRA are often mis-accented by English speakers. And therefore, we need extra care, practice, and reminders. Parshat Va'eira presents us with a slew of examples, right towards the beginning. And these examples are in the famous prophecy of Redemption. v'ho-tzei-TI (or v'hotzei-SI, pronouncing in the Ashkenazic way is not a license or even an excuse to mis-accent words). v'hi-tzal-TI, v'ga-al'TI, v'la-kach-TI, v'hei-vei-TI, v'na-ta-TI... (Only v'ha-YI-ti is left MIL-EIL because of the form of its root.) The Sh'ma has several words which if mis-accented, change meaning. Just as a Baal Korei must be careful to properly pronounce (and accent) words in the Torah, so must we be especially careful in the Sh'ma. Here are just a few: v'a-hav-TA, v'di-bar-TA and v'na-ta-TI (twice), and others. Sh'ma isn't the only place to be careful - we should polish our pronunciation and accenting throughout the davening. ELOKAI N'SHAMA: ATA v'ra-TAH, ATA y'tzar-TAH, ATA n'fach-TAH BI, v'a-TA m'sham'RAH b'kir-BI, v'a-TA a-TID lit'LAH mi-ME-ni ul-hach-zi- RAH BI... It takes practice to break the habits from childhood, but it's worth it. Parsha Pix 7 of the 10 images from the Davka Judaica graphic of the 10 plagues. The final three are in next week's sedra Prominent in the middle of the ParshaPix is the MATEH, Moshe's Staff. It is burping because IT (not the TANIN it had changed into) eat the staffs of the Egyptian wizards The sword represents Z'RO'A N'TUYA, the "out- stretched arm" with which we were to be taken out of Egypt The shovel used by the Egyptians to dig for water - the only way for an Egyptian to get a drink during the plague of Blood The oven is what some frogs went into, producing a Kiddush HaShem and a lesson to us that G-d is still in charge of nature - He renews, every day, the acts of Creation. (Each element of nature that was used by G-d in the process of the Plagues and Exodus sanctifies G-d's name because we see His control and involvement in this world) Four cups of wine for the Four Terms of Redemption (or other 4s, as posited by different sources - ask your children and guests for other reasons for 4 cups) which we find at the beginning of the sedra Triple-S J, Student Struggle for Soviet Jewry, slogan: Let My People Go Pictorial representation of Par'o's heart strengthening, as is mentioned in several places in Va'eira (and Bo) Emblem of the Hogwarts School. Par'o's wizards might have been dropouts from Hogwarts since they were not able to cope with the plague of KINIM (lice) Below Davka's Hail are the standing wheat and the broken barley in the aftermath of that plague. As indicated in the Torah, some - but not all - grain and plants were destroyed by BARAD. The rest that survived were set up for the devastating plague of ARBEH - locust (in next week's sedra) Crocs, comfortable shoes whose logo is a crocodile, as in the staff- turned-to-TANIN The compass needle points "to north", in Hebrew: EL TZAFON, as in ELTZAFAN b. Uziel, brother of Misha'el and Sitri C (atomic number 6, atomic weight 12.01) is the symbol for carbon, the main (only?) ingredient in the furnace soot that Moshe and Aharon used to bring about the plague of SH'CHIN (boils) Flag of Vietnam. The key makes it KINAM (key-Nam), a.k.a. KINIM, plague #3. Apparently, KINIM is the plural, lice, and KINAM is singular, not referring to one louse, but to lice in the way we use the words sheep and fish - singular structure but referring to countless many Elazar b. Aharon HaKohein married one of the daughters of PUTI'EL; they had Pinchas. Elazar's wife was BAT-POOH-T-L There are sports teams' symbols for AROV. Detroit Tigers (baseball), Cincinnati Bengals (football), Memphis Grizzlies (basketball) Most appropriate - Why? Because Memphis was also the name of an ancient Egyptian city (and capital) Under the sports logos is a picture of snow cones, shaved ice with flavoring (and color). In Hebrew, BARAD, as in plague #7. Next to the BARAD is fire, which was contained within the hailstones of that plague Below the fire and snowcones is a pile of... no, not stones - Lentils. With the arrow pointing to a single lentil, we have ADASH, in the context of Va'eira, that's Rabbi Yehuda's "code" for plagues 4-6 Under that is an uzi and a bottle and glass of ale, combining to UZIEL, uncle of Moshe, Aharon, and Miriam. (The hard challenge in this is to get UZIEL The frog who thinks that 2+2=5 is a DUMB TZ'FARDEI'A (old joke) The letter E formed with a date palm and 3 dates is an ITAMAR (or Tamari, as in Dr. Meir Tamari, TT columnist Lower-right is the structure above Me'arat HaMachpeila in Chevron. Who is the Chevron mentioned in the sedra? Lower-left is a RAMZOR, traffic light, with green for GO followed by a tooth, in Hebrew, SHEN, combining to GOSHEN Livni for the son of Gei-r'shom PAR (bull) + O (in sign language) Hoover Dam is for blood (DAM) Scorpion was one of the wild animal mix of AROV (based on Rashi) 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 (Sh'mot) TTriddles: Slim pickings, this week - as the expression goes. [1] The bush contained a miracle The bush is HAS'NEH, as in the bush that was burning but not being consumed. The word HAS'NEH in Hebrew has a SAMACH and a NUN in it, between the two flanking HEIs. Switching the letters around we find NEIS (miracle) in the bush - which it actually contained. [2] most common long ending Of the twelve sons of Yaakov, mentioned again in the beginning of Parshat Sh'mot, we find five of their names end with a NUN SOFIT, a.k.a. NUN P'SHUTA, a straight NUN, which is long - the most common long ending among the names. [3] Final score: NIR 9 - THE PAGE 3 This TTriddle follows [2] with another look at the final letter of each name of Yaakov's twelve sons. As mentioned in [2], five names end in NUN. Two others end with a YUD and two more end with a REISH. If we combine these three letters to spell NIR, we give it 9 points for the letters that end more than one name. This leaves three more names, each of which ends in a different letter - HEI for Yehuda, DALET for Dan and PEI for Yosef. These three letters spell the word HADAF, and in this TTriddle, THE PAGE gets 3 points. Here's a challenge you can give your children and Shabbat guests at the table (but don't offer a prize to avoid potential jealousy among your children or grandchildren). The sons of Yaakov want to divide into two equal teams by different criteria. 1) Names with an without a NUN (anywhere in the name) - name the teams and who should be captain of the NUN team? (Don't send us answers - just have fun at the Shabbat table. 2) Now redivide the teams by names with and without a YUD. See if you can come up with other criteria that would allow the brothers to split into two even teams. (Sons of Leah vs. the others works - we had that a number of weeks ago. And we had the VAV team vs. the without VAV.) This week's TTriddles: [1] Yitzchak, Pinchas, Hagar, wine vinegar, locust and the well [2] Last week, one of the third set; this week, one of the second set. [3] Where should the Kahati Mishnayot be printed? [4] He, his wife, son, and great-grandson, and his son and grandson [5] ...and all the water that was in the river changed... (Sh'mot 7:20) Why do we single it out? [6] Uziel's Psalm in the gold [7] The link between Shauvot, Yom Kippur, and Purim on the one hand and TU BiShvat on the other ### Kup's Korner Besides Avraham, Yitzchak, and Yaakov, there are many names from Tanach that can be found in the weekday Mincha Amida - directly or otherwise. How many can you find? ### Rabbi Atik z"l used to ask... Who was an ancestor to every king of Malchei Yehuda and to every Kohen Gadol except one? Taken from a new book: Rabbi Atik's Torah Teasers by Rabbi Moshe Erlbaum Israel Center Miscellany CHESED FUND - TZEDAKA is not a time-related mitzva! Tzedaka is for every day! Your generous donations to our Chesed Fund can help us help the needy individuals and families who turn to us. Please make checks payable to the "Chessed Fund" and send them to Israel Center Chesed Fund att. 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When a tiyul is listed as BOOKED - you can call to be wait-listed; you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. 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. Programs and places of the Tiyulim are Subject to Change We reserve the right to charge a fee for late cancelations 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 To those winter-vacationing for 5 days, 4 nights (or part thereof) with the Israel Center at The Dan Panorama in Eilat with our distinguished Scholar-in-Residence Rabbi Dr. Aharon Adler: Have a wonderful time, learn lots of new things, enjoy the beauties of nature (discuss with Rabbi Adler when a bracha would be called for), eat well - and wisely, relax, enjoy the camaraderie of your fellow travelers - and come back safely. Building a Bayit Neaman on the Roots of Gush Katif Sunday, February 12th 8:00am to 6:00pm Guided by the inspiring and challenging Celery Lady, Anita Tucker Netzer Hazani near Yesodot. The people of Gush Katif were expelled 6 years ago from their homes and thrown to the winds... Then visit the new greenhouses arising in the agricultural area and learn of the huge challenges still ahead as the values and spirit of Gush Katif continue to inspire them - Visit the Lachish area: Amatzia - Katif families are finally beginning to see some light at the end of the tunnel as they persist in maintaining a dynamic community among the secular hosting older town - Bnei Dekalim - visit the new town sprouting out of nowhere in which Rachel & Moishe Sapperstein hope to build a bayit ne'eman b'yisrael again - Netta - another new town where no one lived; there the people from Kefar Darom and Tel Katifa await final approval to begin building - Kibbutz Ein Tzurim where we shall have a delicious lunch. Meet with the Berebi family formerly of Gadid and watch their herbal extract presentation - You will meet with families in their caravillas who are building in various communities and feel how faithful they remain to the ideals of Eretz Yisrael. 150nis members / 165nis non-members - Call Naomi at the Travel Desk 02 560 911- or 050-725-8392 Join us for a pilgrimage to Kever Rachel in conjunction with Beit Bnei Rachel Reclamation Foundation Evelyn Haies, President and Founder Wednesday, Feb. 1st 12:00-4:00pm Guest speaker: Rabbi Shimshon Nadel - Topic: "The Weeping of Rachel and her Children" This will be followed by lunch - Our special guest will be Malla Carl, famous author and artist who will present some of her Biblical works of art. Time will be alloted for Tefilot and Tehillim 60nis members / 75nis non-mem - Reserve now with Naomi at (02) 560-9110 or 050-725-8392 TU BiShvat Tour with Eve Harow - Tuesday, Feb. 7th 8:00am to 6:30pm Nebi Samuel Traditional burial site of Shmuel HaNavi, strategic location overlooking Jerusalem... site of many historic battles... remains of settlement from the First Holy Temple onward... learn the Biblical connections Visit with Yehudit Tayar at Bet Choron, founder of the yishuv and one of the few women involved with very high level security, search and rescue in Israel... tour the community and hear of their sacrifices and devotion to the State. Neot Kedumim, Israel's Biblical Landscape Reserve... Bible scholarship, botany, zoology, geography, history, and archaeology bring the Bible to life. Special TU tour. Neria, a 20 year old community in the Talmon region named for Rabbi Moshe Tzvi Neria z"l - whose young families live according to the spiritual teachings of Mercaz HaRav. We will plant in their village and participate in the greening of Eretz Yisrael. Dolev, also in the Talmon region, home to Ulpanat Dolev, where girls from all over Israel who have been removed from abusive homes have found new, loving, supportive ones. Sunset from Mr. Harasha 770m above sea level, the view reaches Hadera in the northwest, Ashkelon in the southwest and Jerusalem in the east. 150/165nis - Register now with Naomi at (02) 560-9110 or 050-725-8392 Shulamit's Tiyulim are always treats; come! you will enjoy her delicious sweets. "Thrashing the Golan" a 2 day tiyul with the Teacher of Tour Guides, Dr. Hagi Amitzur Overnight at the Midreshet HaGolan in Chispin SUN-MON, February 19-20 Many exciting, interesting, exceptional and historical places: Atar Sapir - Einot Eden - Kesem HaGolan - DeKarina Chocolate Factory - - Ein Zivan - Mt. Bental - Kibutz Elrom - 77 Regiment Monument - Valley of Tears - Ancient Synagogue - Deir Aziz - Ayyit Waterfall - Shaf E-kbir - the Triangle Border - Battle Arena of Ahab and Ben Hadad - Mitzpe L'Shalom - Hamat Gader and more... You will see many things you've never seen before! Come and be inspired by the ancient and modern treasures of the north Member: 780nis p.p. dbl. occ., 810nis non-member Single supplement available Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 Shulamit's Tiyulim are always treats; come! you will enjoy her delicious sweets. The Back Page of TT986 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 23 Tevet - WED January 18th 9:00am Dr. Avivah Gottlieb Zornberg - Parshat HaShavua 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 9:45am Parshat Va'eira with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:00pm Exploring Israeli Culture, History and Society - Galil and Golan. Nature, history, contemporary society...Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: - Rabbi Chaim Eisen “A Chosen Land for a Chosen People” 12:45pm and 1:30pm TaiChi for Health with Avi Hirsch - Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the Haftarot; Second hour on Chumash with Rashi Jan 18 7:00pm reg. fees Inform your body-mind what your spirit already knows - Logotherapy and the Healing Process - Haya Winiarz, MA - for details call Rivka, 02 970 9110 7:30pm Does the Torah determine what Morality is... or do we? Rabbi Chaim Eisen 8:00pm L 'Ayla program for women - Rabbi Yitzchak Breitowitz - Halacha & Hashkafa of Hafrashat Challa & Hadlakat Neirot Yom Chamishi 24 Tevet - THU January 19th 9:00am Less Pain / More Exercise... For all women - young, middle age, mature adults, any fitness level, learn exercises that you can perform daily in your home, office or in the gym. Exercises for Better Posture, Back and Leg Strength, Balance, Flexibility, Osteoporosis Prevention Dr Tova Goldfine, Chiropractor and Rehabilitation Specialist Questions: DrTovaGoldfine@gmail.com or 052-420-1201 9:30am "Thursday the Rabbi gave his Shabbat drasha" New shiur by Rabbi Baruch Taub 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson 1:30pm Knitting / Verna black, Crocheting / Dvora Zippor - library 5:00pm no fee MISHNA: History, the Six Orders - content & composition with Rabbi Dr. Joseph C. Klausner-Yedidyahu Yom Shishi 25 Tevet - FRI January 20th 8:30am (to 9:45am) Kollel Yom Shishi HaRav Eliav Silverman 9:00am AGADA - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Shabbat Parshat Va'eira - January 21st 3:30pm Moshe & Aharon: What they Share and Where they Differ - Rabbi Yaakov Moshe Poupko 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 Botwinickz”l 1:20pm Mincha (this time stays the same throughout the year) 4:30pm Su/M/W/Th Rabbi Ruvel's shiur: Masechet Sukka 5:30pm Maariv (Su/M/W/Th during Marcheshvan, Kislev, and Tevet) Yom Rishon 27 Tevet - SUN January 22nd L’eyla 10:00am Mrs. Rivka Segal on Living Tehillim 11:00am Rabbi Yitzchak Breitowitz - Haftarot of B'reishit - Prophecy and New Beginning 12:00pm Hebrew for Beginners 10nis per session Learn to read and converse in Hebrew and feel more comfortable when you daven, with Haya Graus Call about BEGINNERS' class 560-9125 12:15pm New series on Jewish History of the 19th century with Dr. Deborah Polster 2:00pm Why did G-d choose Moshe, Aharon, and Miriam to redeem Israel? Rabbi Ephraim Sprecher Jan 22 7:00pm reg. fees The Noetic Invitation to Change - Logotherapy for social workers and mental health professionals - Avraham Friedman, MSW - For more details, Rivka - 02-970 9110 7:30pm no fee The Book & Wisdom of Mishlei - Rabbi Mordechai Machlis 7:30pm Torat Eretz Yisrael: Am Yisrael and Eretz Yisrael in Jewish Law and Thought - Rabbi Chaim Eisen SUN Jan 22, 8:00pm reg. fees - CANCER: the SCOURGE of the century - how to PREVENT it - Moshe Kaplan, M.D. Immunologist 8:30pm no fee Shiur in Shmuel Bet: Majesty According to R' Lamm / Magnificance as per R' Lookstein with Rabbi Dr. Joseph C. Klausner-Yedidyahu Yom Sheni 28 Tevet - MON January 23rd 10:00am until noon N'SHEI LIBRARY Mommy & Baby Music Classes with Jackie - Contact Jackie: 0545339305, dcorre@zahav.net.il 9:15am Excursions in the Book of Yeshayahu with Pearl Borow Dedicated to the memory of Henoch Yaakov ben Yitzchal Isaac Zecharia Halevi z”l for his yahrzeit, 2 Sh'vat by Dov & Elaine Greenstone, Adina & Eric Hagege, Amy & Erick Fredj, Shayna & Brad Somer, Shira & David Greenstone, Aliza & Uri Pilichowski 10:30am Pirkei Avot with Rabbi Zev Leff 11:35am "Who's who and what's what?" "Sikrikim", "burka women", "shaitel burners" Extreme groups in israeli society, who call themselves chareidi... Do they really belong to chareidi society? Interactive lecture with pictures - Gabriella Licsko 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Sura Faecher 050-415-3239 - Choose life today - a healthy soul NEEDS a healthy body! 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: Menachem Persoff "Rav Soloveitchik on Man, G-d, and Creation" 2:00pm The world of Jewish Women in Tanach and Beyond - Pearl Borow 3:00pm Everything from the Koren Siddur - Phil 5:20pm Pri Chadash Women's Writing Workshop (2 hrs) Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm Parshat HaShavua - Dr. Avivah Gottlieb Zornberg 7:30- 9:30pm MASK - J'lem Chapter at the Israel Center with Dr. Judy Belsky - maskjerusalem.cjb.net - Contact 050-754-2717 (next on Jan. 30th) Yom Shlishi 29 Tevet - TUE January 24th 10:00- 12:00 and 19:00- 20:30 The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society providing interest-free loans for people in financial distress (living in the J'lem area). Interviews at the Center on Tuesdays - Please bring ID 9:00am "Shvat did you say?" Rabbi Elan Adler - Rabbi Aharon Adler will resume his shiur IY"H next week 10:15am Rabbi Sholom Gold on Parshat HaShavua 11:20am Esther Sutton's inspirational new series for women - Kislev - Journey to the Light 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: “Yid’l Mitn Fiddle” Yiddish Theater - Classic film, made in Poland in 1936, stars Molly Picon, tells the story of a young girl who has to leave her home and wander the roads. She ekes out a parnasa playing the violin while disguised as a boy named Yid’l. Ms. Picon demonstrates her superb acting and singing talents. The movie is filled with beautiful Yiddish songs and the moving sound of the violin. (with subtitles) 1:00pm Writing as self-discovery (women only) Exploring the stories of your life - Esther Sutton 7:30pm Jan 24 Rabbi Yonaton Kolatch - thru the Eyes of the Meforshim - Bo: Approximations - 'At about midnight' Jan 24 7:00pm reg. fees - What do Martial Arts, The Torah and Kabalah all have in common? A lifetime of training and perspective for all generations of people - Hear and meet the author - Paris David Blumenthal Signed books available [check out karatechamptv.com] Yom R'vi'i - Rosh Chodesh Sh'vat - WED January 25th 9:00am Dr. Avivah Gottlieb Zornberg - Parshat HaShavua 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 9:45am Parshat Bo with Reuven Wolfeld 10:45am Parshat HaShavua R' Yosef Wolicki 12:00pm Exploring Israeli Culture, History and Society The new movement for the settling the Galil and the Negev... Idealism, necessity or a new form of Zionism? Interactive lectures with Gabriella Licsko 12:30pm Dr. Maurice E. Joseph Jewish Video Resource Center presents... VIDEO in the LIBRARY: - Rabbi Natan Lopes Cardozo, Ph.D. "The Major Difference Between Judaism and Christianity" 12:45pm and 1:30pm TaiChi for Health with Avi Hirsch - Medical Chi Kong with Avi Hirsch 050-7671-722 2:15pm Women's Beit Midrash - Pearl Borow First hour: the Haftarot; Second hour on Chumash with Rashi 7:00pm reg. fees Meaningful coincidences and the meaning of life - The philosophical side of logotherapy Aryeh Siegel, PhD - for details call Rivka, 02 970 9110 7:30pm Does the Torah determine what Morality is... or do we? Rabbi Chaim Eisen 8:00pm L 'Ayla program for women - Mrs. Shira Smiles - From Roots to Routes Yom Chamishi 2 Sh'vat - THU January 26th 9:00am Less Pain / More Exercise... For all women - young, middle age, mature adults, any fitness level, learn exercises that you can perform daily in your home, office or in the gym. Exercises for Better Posture, Back and Leg Strength, Balance, Flexibility, Osteoporosis Prevention Dr Tova Goldfine, Chiropractor and Rehabilitation Specialist Questions: DrTovaGoldfine@gmail.com or 052-420-1201 9:30am "Thursday the Rabbi gave his Shabbat drasha" New shiur by Rabbi Baruch Taub 10:30am (to 12:30) Midrash HaShavua - Dr. Hayim Abramson 1:30pm Knitting / Verna black, Crocheting / Dvora Zippor - library Time TBA no fee MISHNA: History, the Six Orders - content & composition with Rabbi Dr. Joseph C. Klausner-Yedidyahu Jan 26 8:00pm - The Joy Club with Rabbi Zelig Pliskin - no fee Yom Shishi 3 Shvat - FRI January 27th 8:30am (to 9:45am) Kollel Yom Shishi HaRav Eliav Silverman 9:00am AGADA - Rabbi Chaim Eisen 11:00am RCA Daf Yomi UPCOMING... MON Jan 30 10:00- 15:00 pre-TU BiShvat Pri Yesha Fair - Dried fruits - grown and dried in Israel, organic fruits, plants, as well as nuts, wines, olives, honey, Herbie's baked goods and more. Support Israeli farmers and celebrate TU BiShvat the right way! WED Feb 1st 8:00pm - reg. fees A SEMINAR THAT HAS CHANGED PEOPLE’S LIVES Lose It! Weight Loss & Stress Management Center presents GETTING YOUNGER AS YOU AGE A frank discussion about taking charge and managing our physical selves, making exercise part of our daily lives, eating for maximum wellness, dropping the excess pounds, and 'thinking young/thinking fun.' Alan Freishtat, CPFT, an ACE certified personal fitness trainer and lifestyle fitness coach, co-director of Lose It! Linda Holtz, M.Sc. a family therapist with many years experience using cognitive behavioral techniques, co-director of Lose It! Response by Howie Kahn, "a successful graduate of Lose It! who has lost more than 50 pounds." Contact Lose it! (02) 654-0728 or info@loseit.co.il - www.loseit.co.il THU Feb 2 4-10pm reg. fees Environmental Forum Learn about current environmental threats to Israel and how some of Israel's leading environmental groups are responding 4pm: Artem Petrosyan "Environmental Threats to Israel and What We Can Do About it. - the Green Course Group approach" 5pm: Michelle Levine, SPNI “Israeli Environmental Problems and How the Society for the Protection of Nature in Israel is Responding” 6pm: Rabbi Shaul Judelman “Moving into the Promised Land: Reflections on Halachic Environmental Activism” 7pm: Rabbi Yonatan Neril “A Jewish Vision for the Earth in Balance" 8pm: Aviva Zuller “Tachlis: The Story of Environmental Protection in Israel” 9pm: Richard Schwartz "Responding Jewishly to Israeli and Global Climate Change and Other Environmental Threats” Feb 5 8:00pm - Meet the Author - The Biblical Outlook: a unique approach to understanding Jewish thought, based on the Tanach - topics include Aspects of Revelation - Predicting the Future - The End of Days... by Rabbi Shlomo Polachek MON Feb 6 8pm Off The Wall Comedy Basement presents David Kilimnick, Jerusalem's Comedian and Hani Skutch, the Laughter of Rehovot - TU BiShvat Comedy Special Reservations: 050-875-5688 - www.israelcomedy.com Ben Zakkai Honor Society Dessert Reception Celebrating the sacred legacy of Rav Ahron and Rebbitzen Ella Soloveichik zt”l and the Distinguished Service of Sheri & Rabbi Shimon Kurland, Recipients of the 2012 Ezra Ben Zion Lightman Memorial Award Sunday, February 19, '12 8:00pm at the Seymour J Abrams - Orthodox Union Jerusalem World Center (OU Israel Center) Couvert: $36 or shekel equivalent Guest Speaker: Rabbi Zev Leff Isabelle Novak, Chair, Ben Zakkai Vivian & David Luchins, reception chairs RSVP to Ita Rochel at (02) 560-9125 or trochel@netvision.net.il