W1 - Torah Tidbits

Transcription

W1 - Torah Tidbits

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Jan. 15-16, '10 •
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ParshaPix Can you connect all the elements in this ParshaPix with this
week's Torah reading? Can your (grand)children? Can your Shabbat guests?
When you are ready to look at our explanations, go to page 41. We hope
that you find the ParshaPix an excellent and enjoyable way to get into a
discussion of Parshat HaShavua at your Shabbat table... or where/whenever.
Jerusalem Shabbat in/out times this week: 4:22pm/5:38pm.
See p. 2 for full chart
Ranges are 10 days, WED-FRI
27 Tevet -7 Sh'vat (Jan 13-22)
TT 892 • Rabbeinu Tam (J'm) - 6:15pm
Next week
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4:28/5:44
Earliest Talit & T'filin
5:46-5:45am
4:46/5:47
Sunrise
6:41-6:38am
4:44/5:44
Sof Z'man K' Sh'ma
9:14-9:14am
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S'derot
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Raanana
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Melbourne
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4:44/5:45
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4:45/5:45
4:44/5:44
(Magen Avraham: 8:26-8:27am)
Sof Z'man T'fila
10:05-10:06am
(Magen Avraham: 9:33-9:35am)
Chatzot
4:44/5:46
(halachic noon)
4:44/5:44
Mincha Gedola
11:47¾-11:50¾am
12:18-12:21pm
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(earliest Mincha)
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Sunset
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8:20/9:25
3:51½-3:58½pm
5:00-5:08pm
Word of the Month
This Shabbat is R"Ch Sh'vat.
See p.23 for a Calendar
"piece". First op for KL
(3-day minhag) is Mon. night,
Jan. 18th. &-day minhag:
Motza"Sh, Jan. 23rd.
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Hitor'rut, Chizuk, Idud
Jews living in Eretz Yisrael fall into
different categories. There are those
who were born here and have lived their
entire lives (so far - until 120, and
beyond) here. There are those who
were born elsewhere and came to live in
Israel at a young age, or not so young
age. There are those who fled their
countries of origin and there are those
who took the pro-active step of coming
on Aliya from "comfortable" situations in
their countries of origin. And then there
are Jews who have not yet come to live
in Israel. These include those who would
like to, those who intend to, and those
who do not yet have Aliya on their
agendas - for a variety of reasons.
The title of this Lead Tidbit is meant to
include all Jews in the purview of the
following paragraphs.
For some, it will hopefully remind them
of the very special quality of living in
Eretz Yisrael, even if they tend to take
things for granted, and not marvel at the
specialness of their living here. That is
the intended meaning and target for
HITOR'RUT (or HISOR'RUS, if you like).
For others, Olim of various lengths of
time, the goal is CHIZUK. You know
why you came, but sometimes you need
a reminder of how special it is to live in
Israel. Sometimes, the experiences of
everyday life blunt or obscure the good
feelings of your choice to come on Aliya.
Hopefully, the following paragraphs will
be a vitamin shot for them.
And for those who do not yet live in
Israel, we hope that the following
paragraphs will serve as IDUD,
encouragement. Maybe they will be the
push or nudge you need to activate your
plans and actualize your dreams. Maybe,
at least, you will think anew about this
important subject.
And now for those "following paragraphs" we've referred to.
Living in Israel is a mitzva - the mitzva
known as YISHUV ERETZ YISRAEL. In
this Lead Tidbit, we are not going to
discuss Mitzva Kiyumit vs. Mitzva
Chiyuvit. Nor will we address the issue
of Rambam's not including this mitzva in
his list of Taryag. We're also not going to
talk about whether the mitzva is active in
this time or not. All of that and more
belongs to a presentation of the Mitzva
of YISHUV ERETZ YISRAEL. Which this
is NOT going to be. It's going to be
more.
Living in Eretz Yisrael is the reason for
the existence of the Jewish Nation. No
less.
The Torah consistently links our
nationhood with our being given and
taken to Eretz Yisrael. Take a look in last
week's sedra of Sh'mot. G-d's first
"conversation" with Moshe Rabeinu.
Specifically, Sh'mot 3:8 - "And I have
Partial table of contents...
Divrei Menachem ..........................15
Vebbe Rebbe ..................................16
Points to Ponder .............................18
Rosh Chodesh Musaf .....................18
Rabbi Weinreb ...............................21
Praying with Fire ...........................24
Tiyulim & Shabbaton.....................28
TTriddles........................................39
OU Israel Center TT 892 e 3 e The Va'eira - Rosh Chodesh 5770 issue
come down to save them from the hand
of the Egyptians, and to bring them
out of that land to a good and large
land, to a land flowing with milk and
honey..." G-d's intended Plan - to take
the people out of Egypt to bring them to
Eretz Yisrael. This is not even presented
as a two-pronged plan. It is not
presented in two p'sukim or even in one
pasuk with an "and" between the two
elements. It doesn't say, to take them out
of Egypt AND to bring them to Eretz
Yisrael. It says, to take up out of Egypt to
Eretz Yisrael. In order to take us to Eretz
Yisrael.
Still, we can view this as two parts of the
Plan, without weakening the significance
of the component of G-d's Plan that
includes living in Eretz Yisrael. Let's go
back to Avraham Avinu and G-d's
command to him (and all future
generations) to circumcise. Immediately
before commanding circumcision, that
which Brit Mila symbolizes is spelled out.
B'reishit 17:7,8 - "And I will establish my
covenant between Me and you and your
descendants after
you in
their
generations for an everlasting covenant,
to be God to you, and to your
descendants after you. And I will give to
you, and to your descendants after you,
the land where you are a stranger, all the
land of Canaan, for an everlasting
possession; and I will be their God."
The Plan can now be seen in a more
complete form. G-d will take the people
out of Egypt and give us the Torah (and
all the commitment that is involved) on
the way to taking us to Eretz Yisrael.
This is beautifully expressed in the
beginning of Va'eira - which is why this is
this week's Lead Tidbit - in what is
usually known as the Five Terms of
Redemption, but can be seen as Eight
Terms of Redemption. Sh'mot 6:6-8 "Therefore say to the people of Israel, I
am HaShem, and I will bring you out...
and I will rid you from their slavery, and I
will redeem you... (3 terms of Y'tzi'at
Mitzrayim itself), And I will take you to
Me for a people, and I will be to you
God; and you shall know that I am
HaShem your God, who brings you out
from under the burdens of the Egyptians
(3 terms - combined as one - for Matan
Torah). And I will bring you in to the
land... and I will give it to you for a
heritage (2 terms - combined as one - for
possession and living in Eretz Yisrael); I
am HaShem."
For those Jews who live in Eretz Yisrael be aware and be strengthen in this
reiteration of the place that living in
Israel has in G-d's Plan for the Jewish
People. Of the significance of living in
Israel as part of the reason we exist as a
people and a nation.
For those Jews not yet living in Eretz
Yisrael, let this be a stimulus for for
discussion within your family and for
planning the implementation of those
plans.
Finally, we must add that although the
main thrust of this Lead Tidbit has been
Living in Israel, it must be clear that it is
G-d's Plan that the Jewish People live in
the Land of Israel according to the
Torah. Without Torah, Eretz Yisrael is
like a body without a soul.
So why do we keep harping on Aliya and
not as much on Torah observance in its
entirety? Perhaps it is because we hear
some Jews claim that it is possible to be
completely Torah observant elsewhere in
the world. And that is just not so!
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Find out whose hashgacha and the glatt, gebruchts, and kitniyot status, etc.
Va'eira STATS
14th of the 54 sedras; 2nd of 11 in Sh'mot
Written on 221.8 lines in a Sefer Torah; ranks 16
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
PLUS... 7-pasuk Maftir for Shabbat Rosh Chodesh
M I T Z VO T
None of the 613 mitzvot are in Va'eira
Aliya-by-Aliya
Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate
start of a parsha p’
tucha or s’
tuma
respectively. X:Y is Perek:Pasuk of the
beginning of the parsha; (Z) is the
number of p'sukim in the parsha.
Kohen - First Aliya
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
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This Shabbat is the 120th day (of 355), 18th Shabbat (of 51) of 5770
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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.
Condolences to
Chazan Michael Rothstein
on the loss of his brother Bernard,
l"f oerny oa xra ac
in Manchester, England.
Shiva in Ashkelon until Shabbat
milyexie oeiv ila` x`y jeza mkz` mgpi mewnd
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 VACHOMER 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
well as Par'o that the People will
be leaving Egypt.
Note that this last pasuk of the first
Aliya is one whole parsha. Singlepasuk parshiyot seem to say, LOOK
AT ME and understand some 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
objections, so to speak,) G-d
reiterates to Moshe and Aharon,
that they are to tell the People as
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052-885-0657
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: 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.
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: 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.)
There is a symbolic "reason" for our
name BNEI YISRAEL, rather than using
the name of the other Fathers or
Mothers? YISRAEL is spelled YUD (initial
of Yitzchak & Yaakov), SIN (Sara), REISH
(Rivka & Rachel), ALEF (Avraham),
LAMED (Leah). The name YISRAEL then
emcompasses the names of all the
Patriarchs and Matriarchs. This is not a
real reason, but it's a nice idea.
Please join us for a shiur (in Eng.)
marking the 10th yartzheit of
Michael Selesny l"f
Shlishi - Third Aliya
9 p'sukim - 6:29-7:7
[S> 6:29 (2)] After the "digres-
sion" 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.)
Azkara in memory of
Torah Im Derech Eretz,
Lechatchila or Bedieved?
Malka Gordon d"r
by Rabbi Yisroel Kaminetsky
at Yeshivat Torat Shraga
Motza'ei Shabbat Parshat Bo
January 23 at 8:00pm
40 Rechov Duvdevani, Bayit Vegan
Sunday, January 17th at 8:30pm
at the Beit Knesset Dati Leumi
22 Hai Taib street Har Nof
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.
Mazal Tov to
Allan & Laura Friedman
and family
on the engagement of their
son Tuvie to Oshrit Phone
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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.
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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
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`next dpg za `piig `liiw
dkxa oa dix`
xe` oxw oa mxei dcedi
dkln rayil` za lkin dpli`
dxeac diti za dxiy lgx
daia` oa ediryi mdxa`
dgepn dpg za dxetiv
d`l dpg oa dnly dyn
dqEc oa onlw wgvi
lfiix za dwax dpg
xzq` `biit oa oinipa dyn
Menya Leba bat Yitta Chaya
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
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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)]
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.
7:19
[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
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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 acknowledge
G-d's might. Par'o, however,
remains stubborn.
[S> 8:16 (13)] G-d sends Moshe
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.
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plague (swarms of insects or wild
(Or each set of 3 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.
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
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.
Sh'VII - Seventh Aliya
19 p'sukim - 9:17-35
The threat/warning about hail
Moshe back to Par'o to repeat the
demand for the People's release
and to warn him of the consequence 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.
C14H10O9 or maybe C76H52O46
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 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 in Second Torah
7 p'sukim / Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar
(Parshat Pinchas) deal with the
daily and Musaf korbanot in the
Mikdash. Since the two Shabbat
p'sukim are followed by the five
that deal with Rosh Chodesh,
both portions are read for the
Maftir on Shabbat Rosh Chodesh.
Notice that the Musaf of Shabbat
is an expanded version of the
weekday sacrifices and Rosh
Chodesh's Musaf is like those of
Va'eira is one of 12 sedras whose
name comes from the second pasuk,
not the first.How many can you get
without checking in a Chumash?
the Chagim. Makes sense when
you think about it. Six days... and
on the 7th - Shabbat is one of the
days of the week and the unique
one among them. The Chagim
belong to the Jewish calendar,
which is based on the months and
Rosh Chodesh.
Haftara 24* p'sukim
Yeshayahu 66:1-24
The special Haftara for ShabbatRosh Chodesh, the last chapter of
Yeshayahu, preempts the regular
Haftara (usually). The obvious
reason for the choice is found in
the next to the last pasuk, which
mentions both Shabbat and Rosh
Chodesh. This pasuk is reread
after the last pasuk, so that the
book of Yeshayahu - and this
Haftara - can end on a brighter
note than its real end provides.
This chapter, as all chapters in
Yeshayahu from 40 and on,
contains a message of consolation. Specifically, this chapter tells
us that G-d cannot be contained
in the physical Mikdash, nor is He
interested in sacrifices that are not
offered with sincerity. This
message is appropriate always,
and the association with Shabbat week in & week out - Rosh Chodesh - month in & month out, fits.
Condolences to Brenda Kolatch
and family on the loss of her
BROTHER l"f
milyexie oeiv ila` x`y jeza mkz` mgpi mewnd
In this week's parsha we learn that
Hashem was to harden the Par'o's
heart, such that, in addition to his
natural resistance to free the slaves
and his overall antipathy to Moshe
and Aharon, the king was apparently
destined, in any event, to refuse the
Jewish leaders. This consequence
clearly begs the question of free
choice upon which Jewish ethics and
the relationship between Man and
G-d rests. How could Par'o be punished if Hashem hardened his heart?
In response, we must initially note
that during the first five plagues Par'o
hardened his own heart (Sh'mot 7:3,13,22;
8:11,15) and only later did Hashem
follow suit, as it were: "And Hashem
hardened Par'o's heart and he didn't
send the people" (ibid 9:7). We see that
once an individual chooses the iniquitous path, the equidistant choice
between good and evil collapses and
the gap widens in favor of evil. It is
much harder to choose the right way but the freedom of choice still remains (N. Leibowitz on Rambam Hilchot T'shuva).
Some say that Hashem blocked Par'o's
options so that he would now pay the
price for his foul schemes and would
no longer be able to repent. Others
hold that Par'o's heart was now hardened so that he could endure the pain
of the remaining plagues and would
thus not finally acquiesce on account
of the unbearable suffering. And, yes,
there would still remain the free
choice of recognizing the hand of G-d
behind everything that transpired.
And so to this day do we have that
same choice…
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7
Let the thinker not be too hasty to dismiss things which merely "appeal" to him.
"The heart has its reason" -often far better
than any the mind can produce.
From "A Candle by Day" by Rabbi Shraga Silverstein
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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.
have heard that veal comes from
Q Icalves
that are fed a mixture of
milk and meat. Shouldn’t that make it
forbidden, as an animal whose sustenance
comes from non-kosher food (see Rama,
Yoreh Deah 60:1)? This case is particularly severe, because the feed is assur
b’hana’ah (forbidden in benefit)!
will start with your assumpA We
tion that the feed is fully forbidden as basar b’chalav, the combination
of milk and meat. The halachic ramifications are very complicated, and we
will but summarize them.
Generally, when a forbidden food
undergoes a major change so that it
reappears in a totally different form,
the new food is permitted. Thus, for
one of many examples, a bird born
from the egg of a bird that is a t'reifa
(unfit for kosher slaughter because of
defects) is permitted (Temura 31a).
Nevertheless, we must contend with
the following source. The mishna
brings an opinion that if a kosher
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animal drank the non-kosher animal’s
milk, it should not be used for a
korban. The gemara (ibid.) says that it
refers to a case where it drank milk in
a manner that would sustain it all day.
Tosafot surmises that similarly if an
animal was sustained consistently on
grains of avoda zara, it would be
forbidden, apparently even for regular
eating (not only as a korban).
Despite an apparent abundance of
sources permitting such a case (see Pri
Chadash, Yoreh Deah 60:5; Igrot
Moshe, YD I, 147), the Rama (YD
60:1) rules like Tosafot’s stringency
regarding animals that have consistently been fed non-kosher feed. The
Shach (ad loc.:5) and others argue on
two major grounds. First, Tosafot was
explaining an opinion that is not even
accepted as halacha. Secondly, Tosafot’s suggestion is regarding feed of
avoda zara, which is assur b’hana’ah
(forbidden in benefit), whereas the
Rama forbade it even due to simple
eating prohibition.
The second point suggests a distinction whereby more opinions can
accept the stringency regarding issurei
hana’ah. This raised a lot of
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discussion regarding milk on Pesach
from animals that were fed chametz on
Pesach. We can address this matter
only superficially in this forum. A
major principle indicating leniency is
the acceptance of the opinion (Avoda
Zara 49a) that zeh v’zeh goreim, mutar
(=zvzgm). In other words, when
something is the product of two or
more physical factors, some of which
are permitted and some forbidden, the
resulting object is permitted. Here, the
milk is a result of the chametz but also
other feed and/or the animal’s body,
and thus it should be permitted. One
question, though, is whether the major
dependency on chametz, especially
over time, makes the animal and its
milk some type of continuation of the
chametz (along the lines of the Rama).
There is also an issue that regarding
chametz, where the rules of bitul
(nullification) do not apply, zvzgm
might not either (see Magen Avraham
445:5). Oversimplifying the matter,
the Mishna B'rura (448:33) is
equivocal and Rav Moshe Feinstein
ruled leniently (Igrot Moshe, ibid.).
Important to us in Rav Feinstein’s
Hear
it on
that's
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and on www.israelnationalradio.com
First broadcast (usually): THU 7:00pm, then
repeated several times, and available "on demand"
And also on Radio Shalom 1650 AM, Montreal
thesis is that he rejects not only the
Rama but also the Shach’s distinction.
He says that the use of a by-product of
an issur hana’ah that is now gone (i.e.
the animal feed) is far too indirect to
be considered benefiting from the
original item. The prohibition could
only be based on seeing the milk as an
extension of the original object, which
is a fringe opinion we do not accept.
Instead of citing all the various
opinions and applying them to the
similar but slightly more lenient case
of basar b’chalav, we will obviate the
issue by sharing our assumption,
corroborated by an OU web page.
Even regarding the calf feed that is a
mixture of milk and meat (not all are),
the milk and meat are not cooked
together. That feed thus is forbidden
only rabbinically and it is permitted to
benefit from (Shulchan Aruch, YD
87:1). It is hard to imagine that even
according to the Rama, a rabbinic
prohibition (whose nature is procedural to require a person to refrain from
eating, rather than saying the object is
intrinsically forbidden- see Chelkat
Yoav II, 20) would extend on to a
transformed by-product.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly
parsha sheet by Eretz Hemdah. You can read the entire
Hemdat Yamim at www.ou.org or www.eretzhemdah.org
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Corrections from last week's TT 891:
Sh'vii in Sh'mot has 24 p'sukim, 5:1-6:1
And Neptune's new name in Hebrew is RAHAV,
not Rachav
Parsha Points to Ponder
VA'EIRA
1) How can G-D state regarding the
Jews who were going to leave Egypt
that I WILL BRING THEM TO THE
LAND (6:8), if these people did not
merit to go Israel in the end because of
the sin of the spies?
2) Why does the Torah use the
language AND PAR'O SAW THAT
THERE WAS A RESPITE AND
HARDENED HIS HEART AND DID
NOT LISTEN TO THEM (8:11)
specifically regarding the frogs and no
other plague?
3) Why does Par'o use the language
G-D IS THE RIGHTEOUS ONE
specifically when experiencing the
plague of hail (9:27)?
is prepared by Rabbi Dov Lipman
who teaches ar Reishit Yerushalayim and Machon
Maayan in Beit shemesh and is the author of
"DISCOVER: Answers for Teenagers (and Adults) to
Questions about the Jewish Faith" (Feldheim)
and "TIMEOUT: Sports Stories as a Game Plan for
Spiritual Success" (Devora)
His Hagada commentary, "SEDER SAVVY" will be
IY"H published by Targum before Pesach
ppp@ouisrael.org
Answers are somewhere else in this issue
Look for them, but only after a good pondering
Happy Birthday
Naveh Menachem Shalom
The
Missing
Text (?)
On Shabbat Rosh Chodesh the middle
(main) bracha of the Amida is special
for the occasion. Instead of TIKANTA
SHABBAT, we say, below the line,
ATA YATZARTA. The final passage
of this bracha seems to have unexpicably dropped a sentence that is in
the bracha of a "plain" Shabbat, the
part that begins with KAD'SHEINU
B'MITZVOTECHA... Aruch HaShulchan expresses the opinion that there
is no reason that section should not
be said on Shabbat Rosh Chodesh;
Rinat Yisrael and other siddurim have
accordingly put the sentences back.
Here is the "corrected" text of that
final passage of the middle bracha for
Musaf of Shabbat R"Ch. You might
want to consult with your Rav before
changing what you have been saying.
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WC©
¥wn§ ,'d dŸ`© KExÄ .Ÿr«§ äẅ m¤dl̈ miW¦ c̈¢g iW`
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centuries ago.
Parshat 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.
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
In this week's Torah portion, Va'eira,
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.
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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:
G-d compared Moshe to Avraham,
Yitzchak, and Yaakov. From this
perspective, the patriarchs were
much more trusting in G-d and
demonstrated greater faith than
Moshe. They did not question G-d 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 G-d, 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
continued in box on next page
L'sheim Mitzvat HACHODESH HAZEH LACHEM*
There are 385 different Jewish Calendar dates - 353 of them occur every year, the
30th of Kislev occurs 74.5% of the time, the 30th of Marcheshvan occurs 44.9% of the
time, and the 30 dates of Adar Alef occur 37% of the time.
Of the 385 dates, 295 of them are solidly linked together and follow the LO ADU
ROSH pattern (or one of its 6 variations). These are the days from the first of Adar
(either the first of two or the only one) all the way through and around the year until
the 29th of Marcheshvan. These 295 dates are not affected by the variables in our
calendar (namely, 30 Marcheshvan, 30 Kislev, and Adar Alef).
The 30th of Marcheshvan is the most
"restricted" of dates and can fall only on
SUN, TUE, or THU.
Rabbi Weinreb
1-29 Kislev have only one day of the week
(D/W) each on which they cannot fall.
one great advantage over previous
ones: We stand on their shoulders.
We benefit from their precedent.
The 30th of Kislev is also LO ADU, but it
isn't linked to the main set of dates.
59 dates (1-29 Tevet and 1-30 Shvat) each
have two D/W on which they cannot fall.
Rosh Chodesh Shvat, for example, cannot
fall on a Sunday or Friday. The same is so
for 2,9,16,23 Tevet and 8,15,22,29 Shvat.
The other dates within this group of 59
form 6 other sub-groups (of 8 or 9
members each), each sub-group with its
own 2 days on which they cannot fall.
* Knowing the details of the Jewish
Calendar is part of the spirit of the
very first mitzva given to Bnei
Yisrael while we were still in
Mitzrayim.
Even more so, USING the Jewish
Calendar is part of this mitzva - why not
start dating your checks with the Jewish
date (in Israel, it is perfectly acceptable;
don't try this in Chutz LaAretz - come on
Aliya instead!). One should know his or
her Hebrew birthday and celebrate it (in
addition to the "general calendar" date.)
cont.
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 G-d in defense of
the people of S'dom.
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.
Excerpted and reprinted with permission of the author
Modeh Ani "It's great to be alive!" cont. from last week...
.L«zp̈En¡
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§ p iA¦ Ÿx«§ f© g¡ d¤ W¤ ,mÏw© e§ ig© K¤ln«¤ ,Li«p¤ ẗl§ i¦p £̀ dc̈Fn/dcFn
¤
Simple translation: I gratefully
thank You, O living and eternal King, for
You have returned my soul within me
with compassion -- abundant is your
faithfulness.
Personal connection: Your life
today is not just a continuation of your
life yesterday. It is a new gift, a new
chance. “
Modeh”
: We acknowledge a
priceless gift. When a person sleeps at
night, the greater portion of his soul
leaves his body and ascends to heaven; it
returns when he awakens, even though
his sins might be such that he doesn’
t
deserve another day. No matter where
we might have gone wrong yesterday,
Hashem grants us today - time to
correct our flaws and fulfill our purpose.
“
Modeh”
: We are grateful for another
chance. Each new day of life is a precious
gift of grace that G-d grants us, with the
hope that we will use it wisely.
Mazal Tov to Avshalom & Sharon
Katz and family on the engagement of
their daughter Tali to Gershon Weiss
[Ed. note: This is one of the ways to
understand the word B'CHEMLA, with
compassion. G-d restores our soul even
if we don't deserve it; even if our soul
"objects", so to speak, being returned to
a sinning body. This is a display of His
compassion for us.]
Try this: Upon waking up each day,
focus briefly but closely on some aspect
of your body’
s healthy functioning - make
note of the images that greet your eye or
the sounds that greet your ears, or the
movement of your limbs, and imagine
how it would be if it were not so. Then
say Modeh. We have a lot to thank G-d
for.
Word to the Wise: Meaning
within the meaning... Rav Hutner
points out that the Hebrew word for
“
admitting”and the Hebrew word for
“
giving thanks”are the same -- Hoda’
ah.
Rav Hutner explains that the reason
these two words are identical in Hebrew
is because a person’
s ability to give
thanks is based on his ability to admit
that he is incomplete. When a person
gives thanks to someone, he is admitting
that he needed that person’
s favors and
kindness. A person who has difficulty
admitting that he can’
t succeed on his
own has difficulty saying “
thank you.”On
the other hand, someone who is keenly
aware of how others help him is naturally
appreciative, and therefore feels more
positive toward others and toward
Hashem, the greatest Giver of all.
TTreader feedback: I wanted to
thank Torah Tidbits for the great new
column, "Praying with Passion".
Please tell the author that I read another
meaning into the words "rabah
emunatecha" in the Modah Ani prayer. I
understand it as our saying to G-d, "how
great is Your faith that I will fulfill the
destiny that You put me on Earth to
achieve."
Understanding it thusly gives me a lot of
strength and affirmation. - CFC
Ponder this: [Ed. note] Have you
ever noticed that when we say brachot,
we start with the second person familiar
in addressing G-d - BARUCH ATA...
(either, Blessed are You or You are the
source of all blessing), and by the end of
the bracha we have changed to the more
respectful and remote third person SHEHAKOL NIH-YA BIDVARO, that
everything that exists came into
existence
by
His
Word,
not
BIDVARECHA, Your word. ASHER
KID'SHANU B'MITZVOTAV, (G-d)
Who has sanctified us with His mitzvot,
not B'MITZVOTECHA, Your mitzvot.
Why the change? Because after the first
ATA, we say HASHEM ELOKEINU
MELECH HA-OLAM, G-d, our G-d, King
of the Universe. That humbles us, scares
us, and we think - how can I address G-d
as You. So we change to third person.
Okay, then how come we say in second
person throughout MODEH ANI?
LIFANECHA, SHEHECHEZARTA, EMUNATECHA. A possible answer is that we
say MODEH when we are in our most
pristine state of the day. Our soul has
just been recharged and restored. We
are a new entity with a fresh soul. We
can then still be on a more intimate level
with G-d and address Him in the second
person familiar.
This idea is echoed in a humorous way
by the following piece that has made the
rounds on emial over the last several
years:
"Dear God, so far today, I've done OK. I
haven't gossiped, or lost my temper. I
haven't been greedy, mean, nasty, selfish,
kvetchy or overindulgent. And I'm very
grateful for that. But dear God, in a few
minutes I'm gonna get out of bed, and then
I'm probably gonna need a lot more help.
Amen."
Ed. note: Praying with Passion is the
work of Rabbi Heshy Kleinman and his
V’
Ani Tefillah Foundation. The Torah
Tidbits version of Praying with Passion is
taken from the archives of the website
(see address below) except for the
TTreader feedback and that which is
introduced as Ed. note.
The mission of the V’Ani Tefillah Foundation
is to increase awareness of the importance and power of tefillah and
to provide education, inspiration, and tools for more sincere, powerful,
and effective tefillah. (www.prayingwithfire.org)
CHIZUK ! IDUD
Divrei Torah from the weekly sedra
with a focus on living in Eretz Yisrael Chizuk for Olim & Idud for not-yet-Olim
We are all familiar with the ARBA'A
LESHONOS SHEL GEULA, the four
expressions of redemption mentioned
in the beginning of the Sedra. Firstly,
VIHOTSAYSI , "I will take you out" the first phase of redemption is the
extraction of the Jewish people from a
foreign culture. Secondly, V'HITZALTI eschem mei'avodosom, "I will save
you from their servitude." The second
phase is being able to be productive
and work for our own needs and
purposes and not foreign interests.
Thirdly, V'GO'ALTI eschem, "I will
redeem you" - The third phase is that
we will not be subservient to a foreign
power but be free to plot our own
future and destiny. And lastly,
V'LAKACHTI eschem li l'am, "I will
take you to be my nation, the fourth
phase is that we will receive the
Torah that will guide us in charting
our mission and destiny in our own
unique and holy manner,dictated by
Hashem. Corresponding to these four
expressions, the Rabbis instituted the
four cups of wine at the Seder. The
positioning of the cups hint to the
phase of redemption to which they
correspond. The first cup is Kiddush hinting to our sanctification and
separation from the nations. The
second cup is drunk at the culmination of Magid over the matza and
before we eat the meal,hinting to our
ability to attend to our own needs.
The third cup is bentching, a thank
you to Hashem for our ability to be
free and able to use our energy for
Torah bris, the Davidic dynasty and
the Temple. The fourth cup is over
the Hallel - which is our link to
Hashem through Torah.
However, there is a fifth phrase that is
not incorporated as a fifth cup and
that is V'HEIVEISI eschem el haaretz,
"I will bring you into the land". This is
the culmination of the redemption.
Why is it not commemorated with a
cup of wine? Perhaps the answer lies
in the words of the S'forno. The
S'forno points out that in fact there is
yet a sixth phrase in these verses,
following "and I will take you as my
people" and preceding "I will bring
you into the land", the Torah says,
"VIDATEM ki ani Hashem" - "And you
will know that I am Hashem who took
you out of Mitzrayim". The S'forno
says that this means that you must
contemplate and ponder these
phases of redemption and integrate
and internalize their meaning so that
they will become ingrained within you
and become part of your very
essence. This is the meaning of
"yedia", a deep intimate bond with
that which one perceives, established
through deep contemplation. When
this will happen, then I will bring you
into the Land, for then the Land of
Israel will serve its purpose to provide
the environment needed to enhance a
nation that is uniquely similar to the
qualities of the land. As the Rabbis
tell us, Hakadosh Boruch Hu
measured all lands and found no land
more fitting to the Jewish people than
Eretz Yisroel and no people more
fitting to the Land of Israel than the
Jewish people. We are a holy nation
with special Divine Providence and
this is a holy land with special Divine
Providence. Hence, the land will
provide and enhance all of the
qualities that the Jewish people are
supposed to internalize through their
redemption. The land will provide the
insulation and distance from foreign
cultures; it will provide a fertile
foundation to build a holy society
through our own labor, it will provide
the opportunity to create our own
kingdom and independence from
foreign powers and lastly, it will be the
place where the Torah can be fully
observed.
But since we did not ponder these
points and didn't internalize their
message, that generation did not
enter Eretz Yisroel and the entrance
of the land was not a natural result
and continualtion of the redemption.
Subsequently, even after entering the
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land, we were eventually exiled from
it twice until this very day. Hence, the
phrase "V'HEIVEISI eschem el
ha'aretz", "I will bring you into the
land" is not a continuation directly of
the first four phases and therefore the
fifth cup was not instituted.
Now that Hashem has in His great
kindness enabled us to once again
begin to settle the land of Israel, it
behooves us to ponder and contemplate what our essence is as a free
people and the true purpose the Land
of Israel plays in enhancing that
essence, so that we can merit our
final redemption and settle in the land
forever and finally drink the fifth cup.
Rabbi Zev Leff, Moshav Matityahu
TORAH THOUGHTS as contributed by Aloh Naaleh
members for publication in the Orthodox Union's 'Torah
Insights', a weekly Torah publication on Parshat HaShavu’a
Travel Desk - DIRECT LINE: 560-9110
or 050-725-8392
THE TRAVEL DESK is for making reservations and receiving info about Israel Center
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Call Shulamit Neaman at 050-593-7932 on the day of a tiyul or the evening
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u
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The Eilat Dan Panorama
SUN-THU Jan. 24-28, '10
The entire Hotel is Mehadrin with all products either Eida Haredit or Rabbi Landau
Hashgacha. On the day of arrival a delicious luncheon will be served. The remainder
of your vacation is half board. Every afternoon a cake and dessert extravaganza is
available for your indulgence. Hot and cold drinks are provided all day long.
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Spend a long weekend in Eilat
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Wednesday thru Sunday, January 20-24
including
à zyxt zay
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750nis/couple per night
Free tickets to King City included in the price
Call Naomi at the Travel Desk for reservations
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2-Day Winter Getaway
with
in
Kibbutz Lavi
Dr. Hagi Amitzur, teacher of guides
SUN/MON February 7-8
Leaving at 8:00am •Full board •Rav Rubin Hechsher
Visit Rosh Pina, Korazim (Mishnaic Village where the wheat was made
for the Beit HaMikdash), Mount Arbel, Shechanya Promenade, Hararit,
Bet Bad at Avtalion, ancient olive press & the visitors center at the
Eshkol water reservoir
EARLY BIRD - Members: 870å p.p. in dbl room •non-members: 900å
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Register immediately with Naomi at the Travel Desk
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Tour of Agnon House
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As mentioned in
the box on p. 17,
Neptune's new
Hebrew name is Rahav. According to
JewishEncyclopedia.com - Originally a
mythical name designating the abyss or
the sea... mentioned in Iyov and
T'hilim... the sea-monster, the dragon...
Talmud, "Rahav" is the name of the
demon, the ruler of the sea ("Sar shel
Yam"; B. B. 74b)... alludes to Egypt...
some see it as meaning "arrogance,"
"noise," or "tumult" - applied to the
roaring of the sea and to the Egyptians
haya E"h - dxiy zay
ch
Guest speakers:
a b i r d t o lu n
Friday-Shabbat, January 29-30
ke
Hu
a.k.a. Neptune
Ta
g a tre e
(02) 560-9110
050-725-8392
RAHAV
Rabbi Macy Gordon
Rabbi Chanoch Yeres
Candle lighting 4:35pm •Mincha, Kabbalat Shabbat 4:45pm
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250å members / 275å non-members •Call 560-9125
More than 50% animals constitutes this
“
Pinchas is Eliyahu Hanavi; of the
former it is written, ‘
by zealously
making My Rights valid’
, and
Eliyahu says, ‘
I have been
zealous’
” (Bava Metzia 114a). In
the stories of both of them, are
presented the Jewish balanced
view between the legitimate place
of zealotry and the demands of
Ahavah and Chesed. “
The prayer
‘
For the slanderers let there be no
hope’
, Birkat HaMinim, in the
Amida, is so full of hate and
condemnation that it is bound to
arouse
feelings
of
animosity
against the traitors and internal
enemies of Israel. Such a prayer
must therefore originate with one
who is noted for a lack of the
passion of hatred. So Shmuel
HaKatan was chosen by the Sages
to author Birkat HaMinim. It he
who taught, ‘
rejoice not in the
downfall of your enemy and let
not your heart be glad when he
stumbles’ (Mishlei 24:17). Lest
G-d see and it displeases Him
(Avotr 4:24),”(HaRav Kook zt"l).
It is fitting therefore that the
haftara of Parshat Pinchas when it
is
read
before
Shiva
Asar
b’
Tamuz, is the revelation to
Eliyahu in the Cave at Sinai
(Melachim Alef 18:46-19:21).
When Eliyahu killed the prophets
of Baal, Jezebel sought to kill him
and he fled to Har Sinai. In that
chapter the whole story parallels,
yet is in contrast to, that of the
revelation there to Moshe after
the sin of the Eigel. Ralbag, Rashi,
Abarbanel and others claim that
he did not flee out of fear of
Jezebel’
s
threat
but
rather
because prophecy was withheld
from him. When, despite the
miracle at Har HaCarmel, nothing
changed in the behavior of the
people, Eliyahu set out to find
prophecy at Har Sinai, at the
place of Matan Torah, the most
awesome of all revelations. He
traveled there by foot for 40 days
and nights without eating or
drinking, sustained only by the
miraculous food given to him by
an angel, till he reached the Cave
at Sinai. Throughout, it should be
remembered that in this same
Cave, the Shelosh Esrei Midot of
G-d’
s Mercy had been revealed in
answer to Moshe’
s prayers for
forgiveness for Israel’
s sin (Shmot
33:21-34-6).
Twice G-d appeared to Eliyahu
there asking, “
What are you doing
here Eliyahu”
? G-d was actually
asking by what right did Eliyahu
who had brought drought on
Israel and killed the 200 prophets
of Baal come for prophecy to this
Cave. Here Moshe, after grinding
the Eigel into dust, making Israel
drink the "god" that they had
made and then having those who
worshiped it killed, pleaded for
forgiveness for his people; something that Eliyahu had not done
nor was conscious that it was
required of a leader.
to be continued next week IY"H
dep
The Puah Institute
for Fertility and Gynecology in Accordance with Halacha
Establishing
Constant Supervision
In the past several weeks we have
demonstrated the moral and ethical, if
not halachic need for maintaining a
clear and certified "chain of possession"
for genetic materials being processed
outside the body until they are
reintroduced to the body as part of a
fertility treatment. We have also shown
that constant supervision is required, in
order to be absolutely certain that a
child is the genetic product of his
parents without the possibility of human
error. As such, fertility supervision is
necessarily distinct from other types of
supervision.
In order to absolutely certify the "chain
of possession", the supervisor needs to
have constant and direct access to the
genetic material being processed. From
the time the genetic material is
presented to the lab, she (Puah
supervisors are all religious women)
must be present in the laboratory at any
time the embryologist works with the
sperm, eggs, or embryos. She must even
maintain direct eye contact with the
materials at all times.
She cannot leave the laboratory. She
cannot take telephone calls or even go
to the bathroom, but must remain in the
laboratory continuously. Her sole role is
to constantly monitor the work of the
embryologists and ensure that there was
no mix up.
Of course, it is physically impossible to
maintain eye contact with materials
being spun in a centrifuge. Nor is it
reasonable to expect supervisors to
sleep in the lab overnight while a
fertilized egg grows in the incubator.
In order to maintain the integrity of
"constant supervision", Puah has
invented unique containers and seals to
be used at such times. These containers
are affixed around the individual vials
containing
the
materials
being
processed and are then sealed by the
supervisor using Puah's special seals.
Once the container is sealed, it is
physically impossible to access the
genetic materials without completely
destroying the seal. The supervisor is
permitted to suspend monitoring
activities only when the seal is in place.
When the embryologist wishes to
resume handling the genetic materials,
the supervisor first checks the seal,
verifying that it has not been broken.
Once that determination has been made,
the seal is broken and the supervisor
resumes constant monitoring of the
materials. This process continues up to
the moment that the materials are
reintroduced to the womb as part of the
fertility treatment.
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) •718-336-0603 (US). www.puahonline.org
A single supervisor is generally
assigned to each case, so the couples are
familiar with their personal supervisor.
In fact, the sight of the supervisor
accompanying the genetic materials is a
welcome sign to Puah couples that the
processing was completely error free.
It is very important that the standard of
supervision is accepted by all authorities
and segments of Jewish society, without
question. As such, Puah supervisors are
ultra-orthodox women, whose testimony
is acceptable to all. Supervisors do not
need to have a medical background;
such a background may even be a
disadvantage since a medically oriented
person may be tempted to interfere with
laboratory procedures,
which
is
definitely not something within the
purview of a supervisor.
Since the overwhelming majority of
procedures involve female patients and
the large majority of embryologists are
women, Puah supervisors are all
women.
Supervisors undergo an intensive
training program. They are taught the
basics of fertility, halacha, and the
standards and practices of their job.
They are tested and undergo supervised
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practical training in the laboratories
where they will eventually work, all in
an effort to ensure that they are familiar
with their responsibilities and serve as
true guardians for the genetic materials.
We try as much as possible to work
with physicians to schedule procedures
at convenient times for all involved.
However, fertility treatments are
precisely timed to coincide with specific
things happening within a woman's
body. As such, supervisors are sometimes on call 24 hours a day, even on
Shabbat and Chagim.
It is not an easy task, and requires
personal sacrifice and a significant
investment of time and effort. Their
ultimate reward is learning that their
couple had a child. Yet, they often have
no connection with the couple after the
procedure and their reward is the
knowledge that they played a significant
role in ensuring the sanctity and
continuation of the Jewish people.
They are the unsung heroes of the Puah
Institute.
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Hail and Prayer
We have discussed the plague of
BARAD - hail before, but this year we
will look at some new insights from
the Shem MiShmuel.
After experiencing the plague throughout the land of Egypt, Par'o again tells
Moshe that he will allow the Jews to
leave Egypt and he requests that
Moshe remove the plague. Moshe
tells him that when he goes out of the
city he will stretch out his hands to
Hashem and the thunder and hail will
stop (Sh'mot 9:29). Why does Moshe
say “when I go out of the city I will
pray”? Couldn't he pray in the city?
Rashi says that he couldn't pray in
the city because it was filled with
idols. It seems that Moshe was saying
that he couldn't “talk to Hashem”
properly because of all the idols
around. But didn't Moshe pray to
Hashem to remove the plagues of
frogs (8:8) and locusts (10:18-19)?
There he prayed in the city. What had
changed? What was different in the
plague of hail?
We see something different already in
G-d's speech to Moshe to bring the
hail. He says to him, “Stretch out your
hand upon the heavens, and there
will be hail in all the land of Egypt
(9:22). The word upon is a bit unusual
and that is why Rashi brings a
Midrash that Hashem lifted Moshe
above the heavens. But the word
upon is also used at the plague of
CHOSHECH - darkeness (10:21) and
Rashi there doesn't say that Moshe
was lifted above the heavens. Why
does he say it by hail? What was so
special about the hail?
The verse tells us that there was “hail
and fire flaming within the hailstones”
(9:24). Rashi explains that this was a
double miracle - that in order to do
Hashem's will water (hail) and fire
worked together. They made peace.
They reverted to a relationship from
an earlier stage in history when fire
and water were mixed together - as it
says in B'reshit Rabba about the
SHAMAYIM - the heavens - that G-d
made them by mixing fire (EISH) and
water (MAYIM) - EISH+MAYIM =
SHAMAYIM = the heavens. Moshe
did have to go to a higher realm - to
above the heavens - to bring the hail,
which was a combination of fire and
water. That's why Rashi makes that
comment at the plague of hail and not
at the plague of darkness.
So hail was special and Moshe had to
go to a different domain to bring it, but
why couldn't he stay in the city to
remove it? Why did he have to leave
the city to pray? Jews have had to
pray amongst non-Jews for any
centuries. Are we implying that this is
not allowed?
The SHEM MISHMUEL explains that
just like a special spiritual force was
needed to bring the hail - a similar
special spiritual force was needed to
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remove it. Moshe's prayer needed to
stretch the limits of human ability demanding a perfect environment and
the utmost concentration. This could
not be achieved around idols so
Moshe left the city.
The verses dealing with the plague of
hail end by saying that the flax and
barley plants were destroyed by the
hail but the wheat and buckwheat
were not. Here is a recipe for flax and
buckwheat muffins. If you don't have
buckwheat flour just use regular flour
instead.
3 cups bran
2 cup buckwheat flour
4 eggs
¾ cup brown sugar
½ cup olive oil
1 cup soy milk
1 cup unsweetened applesauce
3 tsp baking powder
1 tsp salt
1 cup raisins or Craisins®
1 cup chopped nuts
1-3 Tbsp flax seeds
Mix ingredients together in large bowl.
Make sure the batter is smooth; let sit
for 10 minutes.
Spoon into muffin tins. Bake for about
30 minutes at 350°F.
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Last issue’
s (SH'MOT) TTriddles:
[1] Who had an extra grandfather?
Gershom and Eliezer, sons of Moshe and
Tzipora. Their paternal grandfather is
Amram. Their maternal grandfather is
Yitro, who has several names, including
YETER. That means extra.
[2] Mount Sinai and a bush on it
There is a phrase that occurs five times
in the Torah (also, in all of Tanach).
BO'EIR BA-EISH, burning with fire. Four
times in D'varim, when Moshe Rabeinu
describes Matan Torah and the Sinai
Experience, he uses the phrase BO'EIR
BA-EISH. (One time, it is BO'EIR
BA-EISH AD LEIV HASHAMAYIM,
burning with fire until the heart of the
heavens.) Once in Parshat Sh'mot, we
find the phrase applied to the S'NEH, the
Burning Bush. Our Tradition is that the
S'NEH was on Har Sinai.
[3] Pre-Exodus and when, did they
do this?
In looking at this TTriddle, we see that
the wording is much to vague and can
include many different things. That which
was intended was women borrowing
clothes from their neighbors. This is
mentioned in Parshat Sh'mot (3:22) as
part of that which G-d tells Moshe at the
S'NEH. It is to be one of the things that
immediately precedes the Exodus. In a
totally different context, it is what the
last mishna of Masechet Taanit tells us
about TU b'Av - the daughters of
Jerusalem would go out in borrowed
white garmants - (borrowed) so as not
to embarrass those who have none...
[4] The one missing from the Seven
The end of the pasuk quoted in the Lead
Tidbit (Sh'mot 3:8), refers to Eretz
Yisrael as a good and expansive land, a
land flowing with milk and honey, and
"the place of the Canaanites, and the
Hittites, and the Amorites, and the
Perizzites, and the Hivites, and the
Jebusites." These are 6 of the Seven
Nations in the future Eretz Yisrael. Who
is missing? The GIRGUSHI. Rashi
(elsewhere) quotes the Midrash in saying
that the Girgashi fled on its own rather
than encounter Bnei Yisrael, therefore
they are not mentioned in some of the
listings of the Seven Nations. GIRGASHI
is mentioned at the end of Va'etchanan in
the definitive list of the Seven Nations.
(In the Brit Bein HaB'tarim, they are
mentioned as one of ten nations in the
land that G-d promises to Avraham and
his descendants.)
[5] Basket, milk node, the earth
[7] Unexplained in the ParshaPix
VATIFTACH - And she opened... Bat
Par'o opened the basket with Moshe in
it. The earth opened her mouth (itself)
and swallowed Datan and Aviram and
Korach... Yael opened the flask (NOD)
of milk and gave Sisra some, which made
him drowsy. He them received a holey
temple, as the old riddle's punchline
goes.
In the lower right-hand corner is a
picture of a cross-section of a corn dog,
which is "A frankfurter that is encased in
corn bread batter before being baked or
fried, usually served on a stick." The
closest we have to that in Israel is a hot
dog encased in phyllo dough, which is
called, in Israeli slang, MOSHE BATEIVA,
Moshe in the basket, as in Parshat
Sh'mot.
[6] LD1, LD2, YL1, YL2, YB2, YL5,
YR2, AY3, Peresh
Bat Par'o names Moshe. VATIKRA
SH'MO MOSHE... Others that named
sons (we can call Bat Par'o a mother of
sorts to Moshe, since the Tanach - in
Divrei HaYamim basically does the same)
with the exact phrase - VATIKRA
SH'MO - are each of Lot's daughters - in
the "code" of the TTriddle, the sons are
LD1(that's a one, not the letter i) and
LD2, for Lot and daughter one and Lot
and daughter 2. YL-one is Yaakov's and
Leah's first son, Reuven, YL2 is Shimon,
YL5 is Yissachar. For each of these sons,
Leah named them and the Torah uses
the words VATIKRA SH'MO. So too for
YB2, that would be Naftali, second son of
Yaakov and Bilha (named by Rachel), and
Rachel's naming Binyamin (YR2), although
her name did not stick; his father called
him Binyamin - and so do we. AY3 is the
third son of Amram and Yocheved named, as mentioned above, by Bitya
(a.k.a. Bat Par'o). These 8 occurrences of
VATIKRA SH'MO are all from the
Chumash (7 in B'reishit and one in
Sh'mot). There is one more occurrence
in Divrei HaYamim. And MAACHA, wife
of MACHIR gives birth to a son,
VATIKRA SH'MO, and she names him,
PERESH...
[8] The MazalPic for Sh'vat (we
change to the new month's MazalPic on
Shabbat M'vorchim) is the meterological
symbol for Cumulonimbus clouds, which
is "a type of cloud that is tall, dense, and
involved in thunderstorms and other
intense weather. Cumulonimbus means
"column rain" in Latin." As a rain cloud it
carries water, making it a water carrier,
as in Aquarius the water carrier - Zodiac
sign of the month of Sh'vat. May our
Sh'vat be filled with benefical, blessed
rain. The name of the mazal of Sh'vat in
Hebrew is D'LI, bucket or pail, which
carry water.
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F 7 of the 10 images from the Davka
Judaica graphic of the 10 plagues. The
final three are in next week's sedra.
(BO = BET+ALEF = 2+1 = 3 final
plagues that are found in Parshat BO.)
The ParshaPix started its career way
back when, on page 3 of Torah Tidbits.
When we went to a color outer pages,
we made it a bit larger and put it in color
on page 2. This week - as a one-time
thing (which might be repeated), we
decided to highlight it by putting it on the
front page. We have always found it to
be a fun way to get into a discussion on
Parshat HaShavua with children and
guests at the Shabbat table or whenever
it works out. One of its features is that it
can be used with children and adults of
different levels and backgrounds. For
example, you can should a young child
the picture of frogs and ask him/her to
tell you about the Makot. You can show
an older child or adult the picture of the
oven and see who remembers about the
frogs unnaturally going into the ovens of
the Egyptians. This can lead to a discussion of the supernatural aspects of the
Makot and why that is important. Occasionally (all right, more than occasionally)
there are plays-on-words, puns, etc. to
contend with - but that's part of the fun.
Usually, most of the elements in a
ParshaPix are explained in the same issue
- with only a few Unexpaineds left as
additional challenges, with their solutions
appearing in the following week's issue.
This week, we will explain all of the
ParshaPix for the benefit of people who
might be new to it and its potential uses.
One last point: Peter Pan and the Pink
Panther are the "hosts" of ParshaPix
because they share its initials.
F 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.
F The sword represents Z'RO'A
N'TUYA, the "outstretched arm" with
which we were to be taken out of
Egypt. (Where is the connection made
between an outstetched arem and the
sword? In the Hagada.)
F The shovel used by the Egyptians to
dig for water - only way for an
Egyptian to get a drink during the
plague of Blood.
F 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.)
F 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.
F Triple-S J, Student Struggle for Soviet
Jewry, slogan: Let My People Go.
F Pictorial representation of Par'o's
heart strengthening, as is mentioned in
several places in Va'eira (and Bo).
F 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).
F Below Davka's Hail are the standing
wheat and the broken barley in the
aftermath of that plague.
F Crocs, comfortable shoes whose logo
is a crocodile, as in the staff-turnedto-TANIN. (Not to be confused with
alligator shoes.)
F The compass needle points north, EL
TZAFON, as in ELTZAFAN b. Uziel,
bro of Misha'el and Sitri.
F 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).
F Flag of Vietnam. The key makes it
KINAM, a.k.a. KINIM, plague #3.
F Elazar b. Aharon HaKohein married
one of the daughters of PUTI'EL; they
had Pinchas. Elazar's wife was
BAT-POOH-T-L.
F There are sports teams' symbols for
AROV. Detroit Tigers (baseball),
Cincinnati Bengals (football), Memphis
Grizzlies (basketball) Most appropriate
- Why? (Memphis was also the name
of an ancient Egyptian city (and capital)
F Top right are the tops of the word
CHODESH, making this element
ROSH CHODESH.
F Under that 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. (The BARAD snow cones do
not have fire unless you find one
flavored with cinnamon and hot chili.)
F Below the fire is a RAMZOR, traffic
light, with green for GO followed by a
tooth, in Hebrew, SHEN, combining
to GOSHEN, the area of the Jews
which stood in sharp contrast to the
rest of Egypt that was smitten by the
plagues. This contast is an issue with
Par'o, as presented in the sedra.
F The chair with a footrest is from the
opening pasuk of the Haftara for
Shabbat Rosh Chodesh: "Thus says
HaShem, The heaven is My throne,
and the earth is My footstool..."
F 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.
Once gotten, ask who he was? If they
don't know, send them to a Chumash)
F The frog who thinks that 2+2=5 is a
DUMB TZ'FARDEI'A.
F The letter E formed with a date palm
and 3 dates is an ITAMAR.
That's the way the ParshaPix works.
Great starting point for Parshat
HaShavua review (without the kids
thinking it's school time). Use it well,
and have fun along the way.
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WISDOM & WIT
by Shmuel
Himelstein
R’Eliyahu David Rabinowitz-Teomim
(the Aderes) was the Rav in Ponevezh,
a wealthy town. Unfortunately, the
residents of the town paid him a very
low wage, and he was constantly
struggling to make ends meet.
Realizing that the Aderes could not live
on the salary he was paid in Ponevezh,
the townsfolk of Mir approached him
and offered him a much higher salary.
The Aderes was happy to accept this
new offer.
When the people of Ponevezh heard
that their Rav was about to leave them,
they got together and decided to offer
the Aderes a wage that was far above
that which he had accepted from the
people of Mir.
The Aderes refused to even consider
this offer, even though it would save
him the tremendous bother of moving
and would pay him much more.
“
I have given my word to the people of
Mir,”he said, “
and one does not go
back on his word.”
I
“
When a wise man looks in a mirror,”
said the Baal Shem Tov, “
he says all the
imperfections in himself. However,
when a fool looks in a mirror, all that
he sees is how handsome he looks.”
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
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Suggested answers
1) The Ohr HaChayim explains that
the previous verse attaches a
condition to G-D's words. It says
AND YOU WILL KNOW THAT I
AM YOUR G-D... AND I WILL
BRING THEM. G-D is saying that
He will bring them to Israel only if
they maintain their relationship with
Him which they failed to do when
they sinned with the spies.
2) The Kli Yakar teaches that when
every other plague ended, it was
removed completely with no remnant and, therefore, it was natural
for Par'o to revert back to his old
ways. However, after the plague of
frogs, the frogs were still there in
piles and causing a terrible smell so
one would wonder how Par'o could
remain stubborn with the reminder
of the plague right in front of him.
Therefore, the Torah explains that
Par'o saw REVACHA which can
mean RESPITE but also OPEN
SPACE. He saw the many open
spaces in Egypt where the bad smell
was not noticeable and that empowered him to remain stubborn.
3) The Daat Zekeinim MiBaalei
HaTosfot answers that before the
hail, G-D warned the people to
bring in their animals, so Par'o was
declaring that G-D was righteous for
warning them and they were wrong
for ignoring G-D's warning and
leaving their animals out and their
being killed during hail.
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THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 506
Days on which a
Beit Din does not meet
Several weeks ago, Rena and I were
invited to a friend's home for the Friday
night meal. The host's son who is a rabbi
in a community near New York asked me
the following question. He and three
other rabbis in their community had set
up a Beit Din to adjudicate monetary
disputes among the members of several
congregations. Most of the members of
the congregations were businessmen and
it was generally difficult for them to take
time from their business should they ever
have to go to the Beit Din. Since their
business were closed on Shabbat could
the Beit Din hold sessions on Shabbat
should the need arise.
I explained that there was a chapter in
Shulhan Aruch Choshen Mishpat that
dealt with the days when Beit Din could
not hold sessions. Is Shabbat one of those
days?
The Talmud records that during the 5th
century BCE, Ezra HaSofer enacted ten
major decrees (see Bava Kama 82a). One
of these enactments provided that a Beit
Din should hold its sessions on Mondays
and Thursdays. This enactment was
clearly intended to strengthen the judicial
process. However, there is another
Talmudic passage which states that prior
to Ezra's enactment, the courts held
sessions every day of the week. Ezra's
enactment would thus seem to have
reduced accessibility to the court and
apparently to have weakened the judicial
process. I set forth an outline of the views
of a few great scholars over the centuries
as to what the enactment accomplished.
Commencing some 1500 years after
Ezra's enactment, the Tosafists and
successor commentaries offered several
suggestions to reconcile these apparently
disparate
sources.
Rabbainu Tam
suggests that prior to the enactment a
court would meet every day when
required to judge cases; if there were no
cases pending, however, then it would not
hold sessions. This arrangement rendered
the process of convening a court
extremely cumbersome. The enactment
therefore provided that a court must
actually sit in session on Mondays and
Thursdays whether or not trials were
scheduled. Another suggestion by Ri
HaZaken is that prior to the enactment of
Ezra a court met every day in one major
city. According to this view, the
enactment required courts to sit in every
city on Mondays and Thursdays. Rashba
explains that before the enactment, courts
would meet on unspecified days and now
the courts would meet in each city on
these designated days. Ritva says that
prior to the enactment there was no
specific time in the day when the courts
would sit and now they had to remain in
continuous session during these days.
Meiri suggest that these days were
selected since people assembled to hear
the reading of the Torah on those days. It
was stated above that prior to Ezra's
enactment the courts met every day. This
Talmudic statement appears in a discussion of the days on which a marriage
ceremony should take place. An integral
part of every Jewish marriage is the
Ketuba. It was therefore decided that
marriage ceremonies should take place on
a day preceding a day that is designated
as a court session so that in the event of a
claim of fraud based on the bride's
alleged status, a husband could go to
court on the day after the consummation
of the marriage. Accordingly, The
Mishna (T. Ketubo 1:1) in discussing the
days on which a marriage should take
place, states that in the case of a virgin it
should take place on Wednesday, which
is the day before the court meets. The
Talmud explains that Sunday which also
precedes a day designated for a court
session is inappropriate since there is not
enough time after Shabbat to prepare the
wedding feast. The Talmud further states
that the teaching that virgins should be
married on Wednesday applies only after
Ezra's enactment, but before Ezra's
enactment, when court sessions were held
every day, marriages were held on any
day. The Talmud in turn asks why there is
a discussion of the law before Ezra's
enactment. The answer given is that even
after the enactment, if there is a place
where court sessions are held every day
then a marriage ceremony may take place
every day. Indeed Alfasi states that in
those places where after the enactment
court sessions are held every day,
marriage ceremonies may be held every
day provided there was adequate
preparation. We thus see from Alfasi that
there are places where court sessions are
held every day. Rambam also in his
statement of the halacha indicates that
there are places where the court meets
every day. From the foregoing we see that
the days when a court may hold sessions
plays a prominent role.
to be continued IYH
Michalah Jerusalem College
We are happy to announce
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LIDROSH PROGRAM
our seminary for girls
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If you are finishing or have
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MichlalahYerushalayim
For brochure and registration form
call Michlalah during morning
hours:
Natalie: (02) 675-0938
Tzila: (02) 675-0918
For inquiries, call Mrs. Fox,
9:00-11:00pm, (02) 991-3196
Lidrosh is an experience that will
impact the rest of your life!
[ I I I I Pages of this section flow from right to left I I I I I
Motza'ei Shabbat, January 23rd •8:00pm DOUBLE FEATURE
HOWIE KAHN
with two shows for the price of One
LIFE IN THIS ISRAELI STATE
An American Oleh looks back over 25 years
(A comic monologue with a serious side)
and I HEARD THE RABBI SINGING
Shlomo Carlebach Music and Stories
40å members (50 non) "A splendid time is guaranteed for all."
•Monday, January 25th •10:00am to 3:00pm in the café area
YESHA FAIR PRE-TU BiSHVAT plants, dried fruit, more...
•Monday, January 25th •11:35am
To your health! Three health professionals from Mamlam
(Progressive Pain Center) will speak and engage you in some real hands on
healing and information that can help you manage pain.
Jonathan Rosenblum, DPM
on "Routine foot care: not always so routine"
Tova Goldfine, DC / rehabilitaion / aquatic specialist... will share some
time-tested tips on balance and proper posture... (yes, we will practice standing
on one foot, eyes closed and open). Also, some great ways to fit neck and back
stretching in... throughout the day
Hannan Hovav, office manager - will talk about the various types of pain
relief with more progressive non-surgical procedures and how to get coverage
from your Kupat Cholim
•Thursday, January 28th •8:00pm (no charge)
The Joy Club Rabbi Zelig Pliskin
Dale Carnegie Course® FREE preview Jan 17, Israel Center, J-m
Call now for details: 09-745-4025 • Learn how to... Speak In Public • Lead with Confidence •
Manage Stress • Improve Memory • Communicate Clearly and Concisely • Negotiate • Win People to Your Point of View
"It's time to get human again with Dale Carnegie Training -the original and still the best resource
for developing the people side of the business." Offered in Israel by Ron Bowman & Assoc.Ltd.
ron.bowman@dalecarnegie.com www.israel.dalecarnegie.com
I OU Israel Center TT 892 e BackPage I e The Va'eira - Rosh Chodesh 5770 issue I
I I I I I Pages of this section flow from right to left I I I I I
Avrom Silver Jerusalem College for Adults
of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center
892
"Regular" IC classes & lectures - 25å members, 30å non-members.
5å maintenance fee for life members. Special rates for mornings with two
or more shiurim: 50å members, 60å non-members. 10å for life members.
Yearly membership 360å couple, 275å single. Life membership, call us.
Programs of the Center are partially funded by the Jewish Agency for Israel
No one will be turned away for inability to pay.
Schedule for WED 27 Tevet (Jan. 13) to Friday, 7 Sh'vat (Jan. 22)
Yom R'vi'i, 27 Tevet • WED, Jan 13th Stephen Foster Memorial Day, USA
9:20am
Contemporary Halachic Issues Rabbi Macy Gordon
Now studying: Is Conversion "good for the Jews"
10:45am
Parshat HaShavua
R' Yosef Wolicki
This shiur is dedicated to the memory of
Chanoch Yaakov (Harold) Andelman l"f
by his children, Elayne & Dov Greenstone
11:00am
Dr. Avivah Gottlieb Zornberg
on Parshat HaShavua
various
MINI-Shiur/Divrei Torah while you fold
12:30pm
VIDEO/library: “Crossfire”First Hollywood film to examine anti-Semitism.
An anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant
performances by three Roberts - Ryan, Mitchum and Young - make this powerful
portrayal of the evil of Jew hatred memorable. Nominated for five Academy Awards...
This is not only an excellent film, but an important one. (86 min)
12:30pm
Medical Chi Kong Practice with Avi Hirsch
1:30pm
(to 2:30pm, no charge)
7:30pm
Rabbi Chaim Eisen's shiur
Knitting with Verna
I OU Israel Center TT 892 e BackPage A e The Va'eira - Rosh Chodesh 5770 issue I
Wednesday, Jan 13th •zah g"kl xe` •8:00pm
On the "Sh'loshim", a shiur in memory of
Seymour "Sy" Saslow
l"f mixne l`tx oa dnly
will be given by his son, Roy
Saslow, in English on the topic:
dipyd dkepg zay zxhtd - gn:f '` mikln ...milkd lk z` dnly yrie
Yom Chamishi, 28 Tevet • THU, Jan 14th
11:00am
THE TRIBES OF ISRAEL
various
7:30pm
Dr. Hayim Abramson
Video Reruns for those who can't make it to the Center
at 12:30pm for the Videos in the Library:
CROSSFIRE see BackPage A for details
Friday
9:00am
29 Tevet / Jan. 15th
zay axr
The Weird and Wonderful World of
Aggadah - Rabbi Chaim Eisen
Plumbing the depths of meaning in the often anecdotal - and often bizarre nonlegal passages that are interspersed throughout Talmudic literature
11:00am
RCA Daf Yomi
Shabbat
R"Ch Sh'vat / Jan. 16th
ycew zay
3:15pm
Yaacov Peterseil & Co.
4:15pm
MINCHA
I OU Israel Center TT 892 e BackPage B e The Va'eira - Rosh Chodesh 5770 issue I
Motza'ei Shabbat, Jan. 16, 8:30pm at the Israel Center (no charge)
In commemoration of the fifth yahrzeit of
Dr. Herbert (Hillel) Goldstein l"f,
Professor Mark Steiner will deliver a public lecture entitled
"Goldstein, Spatial Rotations and the Place of the Mind in the Universe"
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am
SUN/TUE/THU: Rabbi Jeff Bienenfeld - Gemara shiur
11:15am
RCA Daf Yomi by Rotation (and Fri. at 11:00am)
Mincha
1:20pm
(this time stays the same throughout the year)
3:15pm*
Hilchot Shabbat - Rabbi Ch. Sendic (052-668-0312) *Tu/W
4:30pm*
Masechet K'tuvot with Rabbi Hillel Ruvell *Not TUE
5:30pm
SUN/MON/WED/THU: Maariv (this time stays until Shabbat Shira)
Sunday
2 Sh'vat / Jan. 17th
oey`x mei
9:30am
Let's Study the Chumash Tonia Frohwein women
10:30am
Mystical Insights into the Months of the Year Golda Warhaftig women
12:30pm
"Life: The Fantastic Adventure" Aharon Romm
12:00pm
Hebrew for Beginners
Learn to read and converse
in Hebrew and feel more comfortable when you daven
Given by expert pedagogue
with
2:00pm
Cecily Davis
Haya Graus
10å per session
Rabbi Ephraim Sprecher (January 17th)
Why punish Egypt -they were fulfilling G-d's prophecy to Avraham?
I OU Israel Center TT 892 e BackPage C e The Va'eira - Rosh Chodesh 5770 issue I
5:20pm
Pri Chadash Women's Writing Workshop (2 hrs)
Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
7:30pm
Ramban’
s Commentary on the Torah and Its Wellsprings
with Rabbi Chaim Eisen
7:30pm
8:30pm
The Book of Nechemya - Rabbi Mordechai Machlis
The Book of Shmuel - Rabbi Dr. Joseph Klausner (Yedidyahu)
These two classes are open to men and women, and are free of charge
Monday
ipy mei
N'SHEI LIBRARY: 10:00-12:30
9:15am
EXCURSIONS INTO THE BOOK OF YEHOSHUA Pearl Borow
MOMMY & BABY MUSIC CLASSES with Jackie
Mondays at the Israel Center •9:30am for 6-18 months •10:30am for 1-3 year olds
Call Jackie to register for classes: 999-5524 / 054-533-9305
10:30am
11:35am
Rambam's 13 Principles - Rabbi Zev Leff
Monday, Jan 18th, 11:35am
The "Who's Who?" Orthodox communities series:
Flat-hat, anti-luxury and "8 generations in
Yerushalayim" - the unique world and lifestyle
of the Yerushalmi Litvaks (Prushim) and Chassidim
Interactive lecture with pictures by
Gavriella Licsko researcher
11:30am
Fit Forever: Look & Feel your Best!
Exercise for women of all ages •Call Sura Faecher 993-2524
I OU Israel Center TT 892 e BackPage D e The Va'eira - Rosh Chodesh 5770 issue I
12:30pm
VIDEO SCREENING in the LIBRARY - see box on bottom of this page
2:00pm
Women's Beit Midrash
"BRING ON THE BLESSINGS" - Pearl Borow
3:00pm
Mishna, Mitzvot, and More - Phil Chernofsky
7:30pm
on Parshat HaShavua
8:30pm
Rabbi Dr. Elie Assis
Now studying
This week:
a senior lecturer of Tanach at Bar Ilan:
SHMUEL (in Hebrew) Details? Sam Finkel 052-469-1263
David and Batsheva
MASK - J'lem Chapter at the Israel Center • maskjerusalem.cjb.net • 050-754-2717
NEXT MEETING: Monday,
Jan. 18, 7:30-9:30pm with Dr. Judy Belsky
Be a Shabbos Host; be a Shabbos guest
www.SeeYouOnShabbos.com
12:30pm
NO CHARGE
MON Jan 18 “ Rescue in Scandinavia” (1 hour)
After the Nazis occupied their countries, thousands of Danes and
Norwegians chose to save their Jews. They refused to stand idly by and
let the Nazis take them, risking their lives to smuggle Jews across their
borders to unoccupied Sweden. This moving documentary tells that
story and recounts the heroic actions of Count Folke Bernadotte and
Raoul Wallenberg. The film also describes how Finland protected its
Jewish community despite the country’s being allied with Germany
during the war. Narrated by Liv Ullman, this film distinguishes the
moral courage of the rescuers from the inhumanity of the persecutors.
TUE Jan 19
“ The Disputation” (1½ hrs) Brilliant dramatization of the
public debate between Ramban and a Jewish apostate cum Catholic clergyman in 1263
Spain. Of the many actual disputations in which Jews had to “defend”Judaism and its holy
texts, this one is the most famous. Ramban recognizes that even if he wins, he loses. But the
king, serving as the moderator, allows him to make his case. A simply superb film.
WED Jan 20
Rabbi Zev Leff - “ Birkat HaKohanim”
I OU Israel Center TT 892 e BackPage E e The Va'eira - Rosh Chodesh 5770 issue I
Tuesday
iyily mei
The Israel Center and the Old City Free Loan Association
21st year •well over 5500 loans granted
Gemach - Free Loan Society
to provide interest-free loans for people in financial distress (living in the Jerusalem area).
Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 •Please bring ID
9:00am
The Torah of Eretz Yisrael
10:15am
Rabbi Aharon Adler
30 days hath Nissan, Sivan, Av, and Tishrei
(Cheshvan and Kislev, but not always)...
Phil Chernofsky
11:30am
Jewish History, 2nd Temple Period - Dr. Henry Goldblum
11:20am
Inspirational class for women based on the modern
Mussar classic, ALEI SHOR with Esther Sutton
11:30am
Tuesday, Jan 19th Laughter
Workshop
with Yehudit Kotler
Come and join us for fun and healthy laughter exercises that
are simple and contagious! Including laughing, breathing,
stretching, movement and music to strengthen your immune
system; reduce stress and pain and increase energy, joy and
happiness! For women of all ages! Questions? 052-286-3317
12:30pm
VIDEO in the LIBRARY - see box at bottom of BackPage E
1:00pm
(to 2:30pm)
8:00pm
"Did Moshe have a speech impediment?"
The Wisdom Within with Esther Sutton
A workshop in journaling for women
A shiur based on different commentaries
- Rabbi Yonatan Kolatch
I OU Israel Center TT 892 e BackPage F e The Va'eira - Rosh Chodesh 5770 issue I
Wednesday
9:20am
iriax mei
5 Sh'vat / Jan 20th
Contemporary Halachic Issues Rabbi Macy Gordon
Now studying: Is Conversion "good for the Jews"
10:45am
Parshat HaShavua
R' Yosef Wolicki
This shiur is in memory of Heniek Szput (Henry Sput) z"l
born Warsaw, 1920, died Melbourne, 7 Shvat 1974
May his memory be for a blessing
by Ruth and Mike Sager
11:00am
on Parshat HaShavua
various
12:30pm
VIDEO in the LIBRARY - see box at bottom of BackPage E
12:30pm
Medical Chi Kong Practice with Avi Hirsch
Call for details: 050-767-1722
1:30pm
(about an hour, no charge)
Knitting with Verna
Option of knitting scarves for IDF soldiers
2:30pm
Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
7:30pm
Rabbi Chaim Eisen's shiur
Thursday
6 Sh'vat / Jan 21st
The Tribes of Israel
iying mei
Dr. Hayim Abramson
10:30am
(to 12:30)
various
I OU Israel Center TT 892 e BackPage G e The Va'eira - Rosh Chodesh 5770 issue I
Thursday, January 21 •at the Israel Center
Environmental Mini-Forum
4:00pm
Richard Schwartz president of Jewish Vegetarians of North America
and author of “
Judaism and Vegetarianism”
,“
Judaism and Global Survival”
,
and over 140 articles at JewishVeg.com/Schwartz
Topic: “Should Jews Be Vegetarians?”
5:00pm
Richard Schwartz on “Responding Jewishly to Israeli and
Global Climate Change and Other Environmental Threats”
6:00pm
Naomi Tsur Deputy to the Mayor of Jerusalem, with Planning and
Environment Portfolio, topic: "Sitting on Water, Sitting on Oil;
the Physical and Spiritual Ecosytems of Israel and her Neighbors,
in the Bible, the Talmud and Today"
7:15pm
Rabbi Yedidya Sinclair, Co-founder of the Jewish Climate Campaign
(www.JewishClimateCampaign.org) and Senior Rabbinical Scholar for Hazon,
the largest Jewish Environmental Organization in the US.
8:30pm
Alon Tal, founder of the Israeli Union for Environmental Defense and
author of “
Pollution in the Promised Land”Topic: “How Serious is
Climate Change in Israel and What is Being Done About It”
All in English •25å members, 30å non-members
Friday
7 Sh'vat / Jan 22nd
9:00am
Aggadah - Rabbi Chaim Eisen
11:00am
RCA Daf Yomi
zay axr
UpcomingS at the Israel center
•Shabbat Parshat Bo, January 23rd •3:30pm •Mincha at 4:30pm
Rabbi Yaakov Moshe Poupko
Women’
s Ensemble seeks
BASSOONIST
(02) 651-0184
Note: After all the ParshaPix
explanations on pp. 41-42, one
element remains as an Unexplained.
Noam Productions CD
for the correct solution to it.
I OU Israel Center TT 892 e BackPage H e The Va'eira - Rosh Chodesh 5770 issue I
n
'
s
a
P
m
e
d
s
i
a
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ch
a
D
Beginning with Lunch on
Monday, March 29th and Ending with Breakfast
Tuesday morning, April 6th (8 nights)
Leonardo Plaza
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w Newly highest-rated hotel for the Fattal Hotel Chain at the Dead Sea with its
own huge beach (no crossing the street!)
w Impeccable service, outstanding upgraded Glatt Kosher menus and daily
"mouth-watering" Sweet Hour Buffets
w Fun-filled English-speaking program for the entire family
w Water games by the pool, tennis & basketball courts, beach volley ball,
Free bicycle riding, and more...
w Children's day camp & dining room, so you can relax while the kids have fun
w Free entrance to the gym & spa. Special discounts on Pampering Treatments
w Shiurim, lectures, latest movies, music & great nightly entertainment
Registration for Shani Taragin's one day Biblical Tiyul opening soon - Stay tuned for more info
Scholar in Residence: Rabbi Ari Berman
Amazing Lecturers: Rabbi Reuven & Shani Taragin
Cultural Director: Yehudah Katz • Your Hosts: The Davidman Family
Come join the fun CALL NOW (02) 673-0721 • 054-553-3873
pesach@LDevents.com •www.LDevents.com
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052-356-6473
Also: Interior renovations, handyman
AVI Anglo Tour Guide
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FLAX 057-310flaxae@gmail.com
Interesting & fun tours across Israel
Standard and off the beaten track
Yaaleh V'Yavo (YVY)
If one omits YVY in Maariv of R"Ch, he
does not repeat the Amida.
For Shacharit and Mincha, one must
repeat the entire Amida.
If one realizes his omission and has not
yet said G-d's name in the end of the
R'TZEI bracha, just go back to YVY and
say from there.
After saying G-d's name - finish the
bracha and say YVY before continuing
with MODIM.
Once MODIM was begun, go back to
R'TZEI and say from there.
If you realize your omission after
finishing the Amida (saying YIHYU
L'RATZON...), repeat the whole
Amida. Remember: Shacharit and
Mincha, but not Maariv.
Omission of YVY in Birkat HaMazon
does NOT invalidate the benching. If
you forget YVY, do not repeat. If you
realize your omission before beginning
the next bracha, there is a special
bracha to say in lieu of YVY.
Tanach Tiyulim
in cooperation with the Israel Center
DO NOT CALL THE TRAVEL DESK
052-422-8601•
tanachtiyulim@gmail.com
• Tuesday, January 26th
"Herodion", The Amazing
Palace-Fortress 10 minutes
from Yerushalayim
with Ezra Rosenfeld
• Thursday, January 28th
In the Footsteps of Yirmiyahu
with Shani Taragin
Save the Date:
March 9-10, '10
Two Day Tiyul
to the Lower Gallilee
with Shani Taragin
and Ezra Rosenfeld
OU Israel Center TT 892 e extra page e The Va'eira - Rosh Chodesh 5770 issue
SINGLES EVENT
Thursday, February 4 at 8:00pm
PREPARE FOR YOUR FUTURE
LOVINGLY AND WISELY
For Singles of all ages
at Kol Rina Synagogue
26 Rechov Beersheva, Nachlaot, J'lem
7:30pm Registration
Welcome - Susan Barth PMP
8:05pm Prenups, Why, What and How:
Prenuptial Agreements for the
Prevention of Get-Refusal
Rachel Levmore,
Rabbinical Court Advocate, CYIR & JAFI
9:15pm Communication: The Key to
Intimacy -Communicate with
Confidence
10:15pm
Are you suffering from
a herniated disc?
Back pain? Knee pain?
Chronic Muscle or Joint Pain?
The Orthopedists at MaMLaM
offer a comprehensive
non-surgical treatment plan
• Dr Alex Popov / Back Specialist
• Dr Amir Rubin / Knee and Joint Specialist
• Jonathan Rosenblum DPM
/ Foot & Ankle Specialist
80 Yermiyahu Street, Jerusalem
(02) 6-333-133 • info@mmlam.com
Sherrie B. Miller, M.A.
Lori Lurie, M.A.
Mon. Feb. 22, r"yzd xc` 'hl xe`
Q&A
The Destiny Foundation Dinner
Admission is free!
Priority seating for pre-registration
no later than Wednesday, February3
simchagemach@gmail.com
or call Susan Barth 054-729-4964
Co-sponsored by...
• The Givat Sharett Chesed Committee (of Beit
Shemesh) in memory of Feigel bat Tuvia Nisan
• Choice of the Heart
• Council of Young Israel Rabbis in Israel (CYIR)
& the Jewish Agency
• Orthodox Union (OU)
• Rabbinical Council of America -Israel Region
• Kol Rina Congregation
Donations to the hosting organization
-Kol Rina Synagogue -are welcome
Media Sponsor: jerusalemblueprint.com
SAVE THE DATE!
Premiering the next film in the Faith and
Fate Series documenting the history of
the Jewish people in the 20th Century
A New Beginning 1948-1957
For more info or to dedicate shiurim
call Miriam 0528-339-560
Jerusalem
Shidduch Services
Enjoyable interview to help you
discover the lifetime qualities that will
support you in a happy marriage
Rabbi Aharon Lehrfeld CNT
050-696-1829
Jerusalem School of Cantorial Art & Music
Oholiav Shul, 25 Be'er Sheva, Nahla'ot, Jerusalem •56 Halamed Hei, Givatayim
Dr. David Weintraub, Director •Chazan Moshe Stern, Chairman Advisory Board
DIPLOMA COURSES in CANTORIAL ART
Individual or small group instruction in:
Voice Techniques •Nussach •Recitatives •Solfege
Soloists and Choral Ensemble presented in Concerts
For Audition/Registration call Dr. Weintraub NOW at 0544315584
Cantor Yaakov Motzen: “I am still using the voice techniques I learned from Dr. Weintraub”
Cantor Colin Shochat: “Dr. Weintraub is an outstanding coach both in Cantorial and Classical repertoire.”
Cantor Israel Rand: “Don’t walk –RUN to Dr. Weintraub!! Partial scholarships to Yeshiva and college students
Last rooms available at Maaleh Hachamisha Plus
Tour Plus announces a SPECIAL PROGRAM
for English speakers at the elegant Blue Bay Hotel in Netanya
Enjoy the ocean and at the same time
take advantage of an enriched English program
for more details call Lazarus at 052-287-4242
Outbound American Caller ID!
RELAX
before
Purim and Pesach
with Emunah
Chug Bracha
at the Hod
Hotel
Dead Sea
Looking for a meaningful Israel experience?
Yeshivat Hesder of Sderot
is offering an organized
TOUR OF THE CITY
on Tuesday,
January 26th
The bus will depart from Jerusalem’
s Inbal Hotel
at 9AM and return at appox. 5PM
The trip will include:
SUN-THU Feb 7-11
•A visit to the Hesder campus to see the world's
only "rocket proof" Beit Midrash and dorm complex
1400å p.p. dbl occ
incl. bus
•A visit to the Sderot police station to see hundreds
of Kassam rockets on display
Contact:
Esther Valencia
052-8550277 or
estherv34@gmail.com
•A scrumptious lunch
•A visit to a lookout point over Gaza to see
firsthand how close Gaza's rocket launchers
are to Israeli population centers
Only $20 (75å) per person
RSVP is required by email to jhasten@bezeqint.net
The World Mizrachi Organization
presents the book launch of…
Pioneers of Religious Zionism
Rabbis Alkalai, Kalischer, Mohliver, Reines, Kook and Maimon
The first book on all the founders of Religious Zionism in English!
Come hear the author
Raymond Goldwater
talk about his book and
the background to the stories presented
There will also be a siyum on the completion of the
yearly learning of the Kitzur Shulchan Aruch
TUE, Jan 19 • r"yz hay 'dl xe` • 7.30pm
Beit Meir 54 King George St, Jerusalem
For details: (02) 620-9004 • daniel@worldmizrachi.org • www.mizrachi.org

W1 - Torah Tidbits

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