Page Zero of Torah Tidbits 846

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1 Page Zero of Torah Tidbits 846 Lead Tidbit cont. from page 1 (below) set up a calendar one based on the monthly cycle of the Moon (as well as the season cycle of the Sun). It is with this mitzva that G d takes us as partners with Him in the act of sanctifying time. In fact, He has made us the Jewish People, as represented by the Sanhedrin the senior member of the partnership. His "job" was creating the heavenly bodies and the laws of nature which they follow. Certainly, no small task, but when it comes to sanctifying that particular day each month which we have gotten to know as Rosh Chodesh, He put us in charge. True, He showed Moshe Rabeinu a fiery image of the first visibility of the lunar crescent and said: KAZEH R'EI V'KADEISH, when you see it like this, sanctify (the day). But we are the ones who do the sanctification. And He, so to speak, has committed Himself to accept our act of sanctification EVEN if we are in error as to the proper day. That's how much He wants us involved in the process. And it is not just Rosh Chodesh. Pesach and Shavuot (which we get by counting to the 50th day after the first of Pesach) is sanctified because we sanctify Rosh Chodesh Nisan. Rosh HaShana, Yom Kippur, and Sukkot are sacred, because we sanctify Rosh Chodesh Tishrei. Furthermore, He wants us active in the determination of Rosh Chodesh not merely to use astronomical calculations but the less efficient but more involved eye witness testimony. (When we are without a Sanhedrin, we have no choice but to rely on the less "personal" method of setting up the calendar by calculation. It works well but it temporarily relegates us to token partners only a big demotion.) And He goes another major step in helping us do our share in the act of sanctifying time. He lets us violate His Shabbat in order to facilitate our Rosh Chodesh and Chagim. Actually, He suspends Shabbat so that what we do is not even a violation of Shabbat. If witnesses see the first visibility of the lunar crescent (in Hebrew: The L'VANA B'CHIDUSHA) on Friday night i.e. Leil Shabbat, they may nay, must! travel to Jerusalem to offer their testimony. This, to testify before the committee from Sanhedrin in charge of Kiddush HaChodesh and give them mdetails which they already possess! The Sanhedrin, as part of the mitzva of Kiddush HaChodesh, is required to calculate the position and size of the Moon on the evening following the 29th of the month, to determine if and when (and where) the Moon will be visible. The witnesses are not telling the court something new, something that they don't already know (as is the case in all other kind of testimony). And the Sanhedrin, in the absence of witnesses, has the authority to sanctify the month (under certain circumstances) without witnesses. So technically, witnesses on the Friday night under discussion are unnecessary. And yet, halacha tells them More on page 3 below (0)

2 Sanctity of Time... and Again Shabbat is the first example of Sanctity of Time. G d created the world in six days and "rested" on the seventh, THEREFORE, we state in Shabbat morning Kiddush (i.e. those that say Zachor, or at least, AL KEIN), He blessed the seventh day and sanctified it. Actually, we stated the same idea on Leil Shabbat, three times, with our reciting of the first three p'sukim of B'reishit 2 known to us as VAYCHULU. G d tells us that Shabbat is an eternal sign between Him and us. (That is also said once or twice on Shabbat morning.) This first sanctity of time is "accomplished" by G d and we are commanded to keep Shabbat as our part of the deal. We call what we do on Friday night Kiddush, but we are acknowledging the sanctity of Shabbat and accepting it upon ourselves but it is G d's doing. In this week's sedra, we find the second instance of sanctity of time with a very significant added dimension. We are commanded to (1)

3 n X Ranges are 10 days, WED FRI 3 12 Shvat (Jan 28 Feb 6) Earliest Talit & T'filin 5:43 5:37am Sunrise Word of the Month With the molad on Monday morning, first opportunity for Kiddush L'vana this month (according to Min hag Yerushalayim) is Thursday 6:35 6:30am Sof Z'man K' Sh'ma 9:13 9:11am (Magen Avraham: 8:27 8:25am) Sof Z'man T'fila 10:06 10:05am (Magen Avraham: 9:35 9:34am) Chatzot (halachic noon) Mincha Gedola (earliest Mincha) Plag Mincha 11:52 11:53¼am 12:23 12:24pm 4:03½ 4:10pm Sunset 5:14 5:22pm (based on sea level: 5:09 5:17pm) p.3 Orthodox Union OU Kashrut NCSY Jewish Action NJCD / Yachad / Our Way Kharkov Synagogue Support Services IPA OURadio.org Young Leadership Project Areivim OU West Coast Stephen Savitsky, President, Orthodox Union Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Dr. Tzvi Hersh Weinreb, Exec. Vice President, OU Eliezer Edelman, Exec. Dir. Operations and Management Headquarters: 11 Broadway, New York, NY website: Produced, printed*, collated, and folded in house Phil Chernofsky (02) tt@ouisrael.org Advertising: Ita Rochel ttads@ouisrael.org (02) TT Distribution ttdist@ouisrael.org OU Israel and Torah Tidbits do not endorse the political or halachic positions of its editor, columnists, or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU Israel hashgacha). We recommend that readers check with the advertisers themselves to clarify kashrut and shmita details of their services and products. (2) OU ISRAEL Seymour J. Abrams Orthodox Union Jerusalem World Center OU Israel Center programs Makom BaLev Lev Yehudi Pearl & Harold M. Jacobs ZULA Center Machon Maayan NESTO The Jack Gindi Oraita Program Mashiv HaRuach Beit Kharkov OU Israel Communities OU Kashrut Israel Yitzchak Fund, President, OU Israel Rabbi Emanuel Quint, Senior Vice President Prof. Meni Koslowsky, Vice President Rabbi Dovid Cohen, Vaad member Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Harvey Wolinetz, Vaad member Rabbi Avi Berman, Director General, OU Israel Menachem Persoff, Director of Programs, Israel Center Phil Chernofsky, Educational Director and TT editor 22 Keren HaYesod POB Jerusalem phone: (02) fax: (02) office@ouisrael.org website: Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk

4 to travel on Shabbat (and a few other things) in order to testify. But, you see, these witnesses are not really unnecessary on the contrary, they are vital to the process of Kiddush HaChodesh because this is the level of participation that G d wants from us His partners in our Calendar, in our cycle of the year. The pre Chanuka Greeks understood the value to our Nation of Kiddush HaChodesh. And of Shabbat. And of Brit Mila. These more than most mitzvot are the bases of our partnership with G d; something the Greeks and many others throughout Jewish History has envied and have sought to disrupt and destroy. Until we again have a Sanhedrin and return to our full partnership position with G d, we can do many things: We can learn about Kiddush HaChodesh. We can know how our calendar works. We can use our calendar, not just on Chagim, but every day. As we've mentioned often we can date our checks and documents with the Jewish date 100% legal and acceptable in Israel... We can yearn for the restoration of Sanhedrin, the rebuilding of the Mikdash, and do our share to hasten the Mashiach. WORD of the MONTH from p.2 A weekly TT feature to help clarify practical and conceptual aspects of the Jewish Calendar, thereby enhancing our appreciation of G d's gift to us of HaChodesh HaZeh Lachem... Jan. 29th. Part of Minhag Yerushalayim is to take the first opportunity, even with Motza'ei Shabbat so soon. Many people will wait for Motza'ei Shabbat, especially because it is that soon (only the eve of the 7th of the month). The next few sentences are "off the record". We are deep into a very non rainy rainy season. We need rain and when we get it, it will be difficult to say KL, which needs an unobstructed moon. If Thursday night is clear, say KL with the hope that our T'filot for rain will be answered and subsequent nights will be rainy. Now is not the time to have Bitachon that Motza"Sh will give a clear moon for KL; now is the time for Bitachon that the rains will come. Again: Minhag Yerushalayim (based on the GR"A) is that KL can be said after 3 full days (72 hours) following the announced molad. AND that it should be said at the earliest opportunity. Others wait 7 days after the molad (which means that their first op this month is Monday night, Feb. 2). Yet others will say KL as early as 3 days after the molad, but will wait for Motza'ei Shabbat unless it will be after the 10th of the month. Winter is a factor in catching an early op, as is our drought situation, as above. (3)

5 (or, at least, the spirit of the mitzva) "mkl dfd ycegd" zevn myl He are some facts about our fixed calendar for you to learn or review, in the hope that increased knowledge of the workings of the calendar will also increase the love for and fascination in the whole idea of our special partnership with G d that is the essence of this mitzva, in particular, and all of Torah & Mitzvot, in general. It takes the Moon (on average) 29 days, 12 hours, 44 minutes and one cheilek (part) to go through its complete cycle of phases. This makes the length of an astronomical month a little over 29½ days. Because a calendar month cannot include only part of a day, our months are assigned either 30 or 29 days. In our fixed calendar, the lengths of the months alternate between 30 and 29 days: Tishrei (30), Cheshvan (29*), Kislev (30*), Tevet (29), Shvat (30), Adar (29), Nisan (30), Iyar (29), Sivan (30), Tamuz (29), Av (30), Elul (29) With the months alternating between 30 and 29 days, the overall average would be exactly 29½ days. Remember that the average is almost ¾ of an hour more than 29½ days. To raise the average length of a month to the desired result (and for other reasons, as well), two of the months vary in length from year to year. They are the months whose day count are marked with an asterisk. Cheshvan usually has 29 days in "full" years, it has 30 days. Kislev usually has 30 days in "deficient" years, it has 29. This results in three possible lengths for a regular (12 month) year namely, 354 days in a "normal sequence" year, 353 in a "deficient" year, and 355 days in a "full" year. Because the Torah requires that Pesach be in the Spring (and that Sukkot be in the Fall), an extra Adar is added seven times in a 19 year cycle. This added month has 30 days. In the fixed calendar, the Adar immediately before Nisan always has 29 days. It appears as if the added month is the first Adar, which has 30 days. The years of a 19 year (Lunar or Lesser) cycle that have 13 months are the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years. The other twelve years have 12 months each. Take a year any year. Okay, the current one to Creation. Divide 5769 by 19. The result is 303 remainer (remember those?) is the number of complete 19 year cycles since creation. We are in the 304th cycle. The remainder indicates which year of the cycle is the 12th year of the 304th cycle. The 12th year of a cycle is a P'SHUTA, not a M'UBERET. It has twelve months. Let's try another. The year of the establishment of the State of Israel, Divide by 19. Result, 300 remainer was the 8th year of the 301st Lunar cycle. It was a 13 month year. 13 month years come in three lengths, as above but adding 30 for the extra Adar. Years can be 383, 384, or 385 days long. This gives us six different possible lengths. Three of them are shorter than solar years and three are longer. Over the course of a cycle, the average length of our years comes close to the (almost) 365¼ days of the solar calendar. There's a lot more, but this will do for now. (4)

6 BO STATS 15th of the 54 sedras; 3rd of 11 in Sh'mot Written on lines in a Torah, rank: parshiot; 8 open, 6 closed 106 p'sukim ranks 29th (7th in Shmot) tied with Toldot & Vayigash; larger than each one 1655 words ranks 21st (5th in Shmot) 6149 letters ranks 20th (6th in Shmot) Rise in rankings from p'sukim to words & letters is a result of BO's p'sukim being much longer than average for the Torah (longest in Sh'mot). MITZVOT BO has 20 mitzvot; 9 positive, 11 prohibitions ending a 18 sedra run of practically no mitzvot (Nitzavim, Vayeilech, Haazinu & V'zot HaB'racha, all of B'reishit, and Sh'mot & Va'eira have a total of 5 mitzvot). The other 36 sedras have the other 608! Aliya by Aliya Sedra Summary Numbers in [square brackets] are the Mitzva counts of Sefer HaChinuch AND Rambam s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva is counted. [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. (5) Kohen First Aliya 11 p'sukim 10:1 11 [P> 10:1 (11)] G d once again (previously with Frogs and "Dever") sends Moshe to Par'o (in his palace) to warn about the Locust. SDT: The signature of this week's sedra BO EL PAR'O is a phrase that occurs three times, each time as an introduction to one of the Plagues. Specifically, G d said to Moshe to "come before Par'o" for the middle plague of each 3 plague set FROGS, DEVER (animal disease), and LOCUST. Baal HaTurim points out that when G d sends Moshe to the royal palace, He uses the term BO. When He sends him to the river to find Par'o there, He uses the term LEICH. LEICH, go and especially, LECH L'CHA, has the "flavor" of G d saying: you go and you've got to do this (mostly) by yourself. BO, on the other hand, meaning come, has the connotation of "come with Me"; I'll be with you and help you. This last part (about BO EL PAR'O) is how some commentaries explain the wording when Moshe is to go into Par'o's palace. This time, however, it is with the additional statement that G d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is noticeably longer than for other plagues). Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a

7 Jewish hallmark for the ages pun intended) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch and on the transmission of knowledge and values from one generation to the next.) Par'o rejects this and expels Moshe and Aaron from his presence. Locust were sent by G d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life. Commentaries point out that Par'o and the Egyptians continually "overdid" their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G d's wishes, so to speak, and carrying out His Plan, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G d's plans" are not held accountable for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.) On the other hand, the excessive cruelty of the Egyptians is partially responsible, so to speak, for G d's (6) switching to His Midat HaRachamim in judging the people, from the Midat HaDin which might have kept us in Egypt longer. The original prophecy to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's birth is (can be seen as) a result of the excessive harshness of the Egyptian experience. Levi Second Aliya 12 p'sukim 10:12 23 [S> 10:12 (9)] G d tells Moshe to raise his hands over the land. Moshe raises his staff and the locust come. So overwhelming is this plague, that Par'o "hurries" to call for Moshe and Aharon, admits to them that he has sinned, and asks them to pray for the removal of this terrible plague. Moshe does so, and a "reverse" wind causes the locust to disappear completely. G d once again hardens Par'o's heart. [P> 10:21 (9)] Plague #9 Darkness (just like #3 Lice and #6 Boils) is brought without warning. The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice warned is sufficient; he won't let the People go, bring the next plague without additional warning. Additionally, there is an escalation in severity from the first to the second to the third plague in each set of 3 plagues. The 10th plague stands alone: Par'o was warned of it "up front" and it is

8 mentioned more than once as the "ultimate" punishment for Egypt. Darkness, an unusual, unnatural, tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a duration of six days). In the Jewish neighborhoods, there is light. Let's define "natural" darkness as the absence of light. Consistent with the other Makot, the plague of Darkness was not natural. Some of the unnatural qualities of the Darkness of Egypt was that it was substantive, and that lighting a fire would not dispel it. This was a supernatural darkness. Perhaps, a darkness like pre Creation darkness. Along these lines but different is an explanation attributed to the Vilna Gaon. Darkness, as well as Light, is a creation; it is not just the absence of light. One of the laws of nature that G d created is that light dispels darkness. During Makat Choshech, nature was turned upside down and darkness dispelled light. SDT: "Man did not see his fellow, nor did a person rise from his place..." Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The People of Israel had light throughout their dwellings. May we always be able to see the plight of our fellow Jews and respond with acts of Chesed worthy of our Heritage. (7) Shlishi Third Aliya 9 p'sukim 10:24 11:3 Par'o calls for Moshe and tells him to go, even with the children, but to leave the livestock behind. Moshe insists that ALL will leave. SDT: Moshe's words to Par'o are: "We will also take our animals with us, for from them we will take to serve G d." The plain understanding of the pasuk is that Moshe was referring to korbanot, sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Par'o. "From the animals we will take lessons in how to serve G d from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals. (And even with the Torah to teach us, we can see practical examples of its lessons in nature.) Par'o once again refuses, and this time he threatens death (he had Moshe's in mind G d "applied it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own death. This is part of the "topsy turvy" aspects of the Exodus. [P> 11:1 (3)] G d "reminds" Moshe that there is one more plague (the "real" one; the one that was presented up front, the one mentioned before all of the others) and then Par'o will send the people on their way. G d tells Moshe to tell the people to "borrow" things from their neighbors. He says that the people

9 will miraculously feel kindly towards the Jews (even though the Jews are responsible, in the eyes of the Egyptians, for the hard times they have been suffering). G d even implanted in the eyes of the Egyptians an admiration and respect for Moshe. Rashi points out the unusual way that G d instructs Moshe to talk to the people. He says, "please". DABER NA. Rashi explains that G d did not want Avraham Avinu to "complain" that the oppression prophesied should come true, but not the promise of leaving Egypt with great wealth. Hence, Moshe, please speak to the people and have them take from the Egyptians... Targum Onkeles, on the other hand, translates NA as NOW. R'vi'i Fourth Aliya 27 p'sukim 11:4 12:20 [S> 11:4 (5)] Moshe says, in G d's name, that He (G d) will kill ALL Egyptian firstborns, that the screaming from the killings will be unprecedented, and that in total contrast, utter tranquility will reign in the Jewish area. [S> 11:9 (2)] G d says that Par'o will once again refuse even this threat, so that the full course of wonders and miracles will benefit the People of Israel. SDT: One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G d could do this to punish us, but in this case it was for our benefit. SDT: The S'fat Emet (Sfas Emes) marvels at the fact that only G d would give the power to a wicked person to oppose Him. Why would G d give Par'o the ability to defy Him? In order to bring about the marvels and wonders of the Exodus, so that the People of Israel shall know beyond doubt that G d has taken them out of Egypt. SDT: The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies only when a forbidden food is NOT also forbidden to derive other benefit therefrom in which case it must be discarded without any benefit whatsoever. Feeding one's own animals, or even animals in the wild is considered HANA'A, benefit.) Thus we have an unusual lesson in HAKARAT HATOV, acknowledging the good that another does for you. [S> 12:1 (20)] G d commands the setting up of the Jewish calendar [4,A153 12:2]. (8)

10 He then commands the taking of a lamb or goat for each household (or so). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only, and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5,A55 12:6]. Its blood was to be smeared on the doorposts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6,A56 12:8], having been roasted, eaten with matza and maror (this being part of the mitzva "for the generations", but not counted separately among Taryag); that is, neither cooked nor partially done [7,L125 12:9], but roasted whole. No part was to be left over until morning [8,L117 12:10]; any leftovers were to be burned (43,A91 12:10 not counted from Parshat Bo). It was to be eaten with "belt tied", in haste, ready to leave (these details are for Egyptian Pesach only). MitzvaWatch Korban Pesach is a kind of rare example of a piece of text in the Torah that mixes episode with mitzva. Much more often, we find either/or. It is a bit confusing to distinguish between the details of the mitzva of KP for all generations and those elements of the story of the Exodus which were meant only for that first Pesach. In fact, it is not just confusing; it is impossible to accurately differentiate between the (9) two categories of details... WITHOUT the Oral Law. The Talmud informs us as to what constitutes the mitzva of KP. The Written Word is not complete. Our Torah consists of two inseparable parts the Written Word and the Oral Law (embodied in the Talmud and other sources). This is a fact that is reinforced over and over again throughout the Torah. If one attempts to understand the Written Word without the Oral Law and Tradition, there will be confusion at best and distortion and perversion of G d's Word, at worst. Then G d will "pass through" Egypt on that night, kill the firstborns, and "pass over" [hey, not a bad name in English for the holiday celebrating the Exodus] the Jewish home with the blood marks. This shall become a holiday for all generations. Matzot are to be eaten for 7 days and on Erev Pesach, Chametz is to be eliminated from our homes [9,A156 12:15]. (Eating Chametz on Pesach is a rejection of membership in Klal Yisrael, hence the punishment of "excision".) The basis of Yom Tov is set down in 12:16, specifically that Melacha is prohibited, as on Shabbat, except for "that which is needed for food". Clarification (or the opposite) The Oral Law and Rabbinic legislation combine to define that which may be done on Yom Tov. It is far more complicated than would seem from the pasuk. Logic cannot always explain the way things work out. For example, picking a fruit from a tree (to eat the fruit on Yom Tov) is not permitted, yet it seems logical that it

11 would be considered permissible because of OCHEL NEFESH (food). And carrying a Siddur to shul (where there is no Eruv) is permitted, even though such a Melacha is not being performed for food. Obviously, we need the Oral Torah to help us out (to say the least). The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10,A158 12:18] is followed by the prohibition of owning of chametz during all of Pesach [11, L200 12:19]. Foods containing chametz are forbidden [12,L198 12:20]. MitzvaWatch Because the prohibition of chametz and the mitzva of matza are linked to each other in the same pasuk, we do not view Matza as a purely positive time related mitzva. Women are not exempt. In fact, women are obligated to perform other Seder mitzvot as a package deal with matza. Specifically, women are obligated on the mitzva of Hagada they should not be silent observers at the Seder, but should participate in transmission of the story and details to their children and guests. Women are also obligated to drink four cups of wine, which is a Rabbinic command. Chamishi Fifth Aliya 8 p'sukim 12:21 28 [P> 12:21 (8)] Moshe gathers the elders of the People and relays G d's instructions. He also tells them that when the People get to (10) Eretz Yisrael, they will continue to commemorate the events of the Exodus, with questions and answers from one generation to the previous one. The People do as commanded. Note the familiarity of the text (think Hagada) but also note the different combinations of questions and answers between Torah and Hagada. Moshe tells the people that which G d had previously commanded him to tell them. Here it says: Take a bundle of hyssop (EIZOV), dip it in the blood of the Korban Pesach, and daub it on the lintel and the two doorposts. Notice: Not only is going into Eretz Yisrael part of the Promises of Redemption, but in the laws of Korban Pesach there is reference to "when you will come to the Land..." SDT: The Torah tells us that when G d will pass through Egypt smiting their firstborns, and He will see blood on the doorposts and lintels of the Jewish homes, He will not let the "Destructive Force" (MAL'ACH HAMAVET, Angel of Death) to come to your homes... What was the MASHCHIT doing in Egypt on that night, when the Hagada states that it was G d Himself. Some explain that the MASHCHIT was in charge, so to speak, of "regularly scheduled deaths". G d did not allow him to enter a Jewish home that night so the contrast with Egypt would be total. Shishi Sixth Aliya 23 p'sukim 12:29 51 [S> 12:29 (8)] It comes to pass at exactly midnight, that the Egyptian

12 firstborns are smitten, and that the Egyptians shower the Jews with gifts, and hurry them on their way. [P> 12:37 (6)] And so the People of Israel leave Egypt. The People leave in such haste that they take quick baked breads with them without taking the time to let the dough rise. Approx. 600,000 men, plus women and children leave Egypt, together with many Egyptians who are smart enough to flee with them. Thus ends a 430 year period of exile (according to some opinions, this is the time from the Covenant between the Parts to the Exodus this is another way of explaining when the "enslavement began"). That night shall be a special night for all of Israel throughout the generations. [P> 12:43 (8)] The Torah now shifts from relating the story of the Exodus back to the rules for the Korban Pesach. Jews who have "left Judaism" and embraced another religion [13, L128 12:43], non Jews, even those who are committed to the Seven Noahide Laws [14,L126 12:45] may not eat Korban Pesach. The Korban must be eaten in one place; removing it from its place is forbidden [15, L123 12:46], as is breaking a bone in it [16,L121 12:46]. Only Jews participate. An uncircumcised Jew may not eat of the KP [17,L127 12:48]. A true convert to Judaism is equal to a born Jew. The People did as commanded. [S> 12:51 (1)] On this very day, the multitude left Egypt. Sh'vi'i Seventh Aliya 16 p'sukim 13:1 16 [P> 13:1 (10)] As a commemoration of the Exodus (specifically plague #10), we are to sanctify firstborns (human, kosher farm animals, and donkey. Each type of "b'chor" is treated differently) [18,A79 13:2]. The Torah sets down the yearly observance of Pesach, even after entry into Israel. MitzvaWatch In Parshat BO, we have the general command concerning the sanctity of the firstborns and the specifics about one type the firstborn donkey. Elsewhere are the details about firstborn humans and those of the 3 types of domesticated animals cow, goat, sheep. Chametz may not be eaten [19, L197 13:3] nor even owned [20, L201 13:7] on Pesach. It is a mitzva to relate the story of what happened [21,A157 13:8] at the Seder. T'filin also serve as a reminder of the Exodus. Pesach must be in the spring, the time of renewal of nature. This requires Sanhedrin to add an extra month from time to time to "push" Pesach into the spring. When there is no Sanhedrin, we have a fixed pattern for 13 month years; (specifically, the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th year of a 19 year cycle has two Adars) when (11)

13 we have a Sanhedrin, it has discretionary leeway within specific guidelines. [P> 13:11 (6)] A first born male donkey must be redeemed [22, A81 13:13] (by giving a sheep or its value to a kohen) or destroyed (if the owner refuses to redeem it [23,A82 13:13] (a less desirable alternative). The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation. The T'filin connection is also repeated. The two final portions of BO (all of Sh'vi'i) join the two first portions of the Sh'ma as the four passages of the Torah contained in each of the two T'filin (written together on a single strip of parchment in the "shel yad" and on four separate parchments inserted into four distinct chambers in the "shel rosh"). Haftara 16 p'sukim Yirmiyahu 46:13 28 Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is prophesied. (It is quite rare that a prophecy to another nation is used as a Haftara.) Israel, however, shall not fear; G d is with us! The pasuk that assures us about the Ultimate Redemption mentions that it might happen in the distant future. Nonetheless, we shall not despair. This can be seen in context of the wellknown notion that the Mashiach will either come "in his appointed time", or sooner. It depends upon us. The Babylonian army is compared with the countless nature of swarms of locust. Thus Egypt falls to locust again and there is another connection to the sedra. h:bi zeny...liæ tßa ' d z xfy d ißd Y o r nßl... "that G d s Torah may be in your mouth" From this pasuk, the Gemara teaches us that T'filin must be made from the skin of a kosher animal only. (However, we may use leather from an animal that was not kosher slaughtered.) We are further taught that this rule applies to a Torah, Mezuza, Megila, etc. and to a Shofar. The Torah T'mima (the original TT) discusses the Gemara in Masechet Shabbat that "darshens" this pasuk. In addition to T'filin and other "scribal objects" and Shofar, he mentions that the shoe for a Chalitza ceremony also must be made of leather from a kosher animal. He then raises the question about the walls of a Sukka and says that they can be made of the hide from a non kosher element. He explains the difference by saying that the B'FICHA (in your mouth) rule applies only to mitzvot whose objects must be from the animal kingdom. Walls of a Sukka may be of (almost) any material and that includes hides from any animal. If something is restricted to animal product only then the further restriction applies. (12)

14 THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson #460 Lost Property (part 3) In the prior lesson we discussed 2 of the 7 criteria that must be present for the finder to be required to pick up the lost object and return it to the owner. We shall now examine the remaining five criteria: (3) The place where the lost object is found: The Torah text regarding the obligation to pick up lost objects refers to the lost object of one s brother, meaning a fellow Jew. If the object is found in a neighborhood where the majority of persons situated or passing through are Jews, then the picking up and restoring the objects applies (assuming that all the other criteria are present). This is true even if the majority of the inhabitants of the town are Gentiles. The halacha presumes that the owner assumes that a Jew will find the object and return it to him and thus the owner does not abandon hope of the object being returned to him. Without the owner abandoning hope of the object being returned to him by the finder, the finder cannot acquire ownership of the object by picking it up. (4) The object is a lost object: Only an object that was lost (and meets the other criteria) must be picked up and restored to its owner. If it was not lost, for example, if it was or appears to have been deliberately placed by the owner where it is now located the finder must not pick it up. If the object is not lost but was deliberately abandoned by its owner, the finder is not required to pick it up. (5) The value of the object: The requirement to pick up the found object is present only if the object is worth at least a peruta (the smallest valued coin, such as 5 agorot in Israel today). If it is worth less than a peruta, it need not be picked up. The object must be worth at least a peruta at two time intervals: when it was lost and when it was found. If it was worth a peruta when lost, but worth less than a peruta when found, or worth a peruta when found but worth less than a peruta when lost, the obligation to pickup the object is not present. If it was worth a peruta when lost and worth a perutah when found the fact that it may have been worth less than a peruta in the interval between losing and finding does not affect the obligation of the finder to pick up the object. Similarly, if the object fell in value after it was found, this does not relieve the finder of the obligation to restore the object to the owner. If the object belongs to more than one person, the share of each in the object must be worth at least a peruta to obligate the finder to restore the object to the owners. (6) Consistent with the finder s dignity: The lost object must be one that the finder would have bothered to stoop and pick up if it was his own. If he would not have picked it up for himself if he dropped it, he need not stoop down to pick it up for others. (7) There must be a duty owed to the loser. This shall IYH be discussed in a future lesson. Some examples of objects that must be restored: (13)

15 The community standards as decided upon by Beit Din will determine under which category a found object should be classified. This may change from community to community and generation to generation. Objects that the halacha has traditionally from Talmudic times described as having identifiable marks are: a. bread or cake baked by a householder. Since every household baker bakes in a distinguishing manner, the bread is identifiable, as distinguished from bread or cake baked by professional bakers for sale in a bakery or supermarket where all the loaves of bread or cake are standard. b. dyed fleeces as delivered from a wool worker s shop. (Wool fleeces that come from the country before having been worked on by a wool finisher may be kept by the finder.) c. jugs of wine or oil bearing the mark of the producer, prior to the opening of the market season. (Once the market season for these commodities has begun, the mark of the manufacturer is no longer relevant since it might have been purchased and lost by the buyer. By the same token, it would seem that the same holds true for most manufactured goods that have not yet reached the market.) d. large sheaves; a cake of figs with pottery in it. The uniqueness of the object is the identification mark of the pottery. e. a loaf of bread with money in it. It is assumed that the money was deliberately placed in there; thus it has an identification mark, since a loaf of bread ordinarily does not have money in it. f. pieces of meat or fish cut in an unusual manner. g. any object that has an unusual feature (14) about it so that the owner can identify it. h. heaps of produce i. produce in a vessel. j. needles or hooks or the like, found two or more at a time k. a heap of money, three coins piled in a certain manner; or a specific amount of coins. The owner will identify the coins by the number of coins. There is an opinion that the number of coins is of little probative value, since coins are very small and some of them coins may have been kicked away by the public going through the street. If there are several heaps the number may be the identification and if only one heap, its location may be its identification. l. money in a purse or a purse without money. However, if the money is found in front of the purse, the money belongs to the finder unless it appears that both belong to the same owner. m. a coin that has a unique marking such as a crack or split in the coin. n. bearer bonds or stocks that are identifiable only by a unique mark of the owner o. money found in purchased produce. This assumes that the money is tied up or placed there in such a manner that the owner can identify the money as his. p. an object without an identification mark found in a vessel that has an identification mark q. a mule without an identifying mark bearing a saddle that has an identification mark r. young birds with their wing tied with an identifiable knot or identifiable place. The finder should not have taken the birds but should have left them.

16 Spiritual and Ehical Issues in the Bamidbar Stories by Dr. Meir Tamari "The Princes bring Offerings" [3] The sacrifices described in the Torah are, in general, difficult for us to grasp and appreciate; either they appear primitive and irrelevant for modern people or we regard them as meaningless ritual. Writing in the 19th century at the point in history when the Jewish people entered the modern open society, Rabbi S. R. Hirsch in his commentary on the Chumash explained some of the religious and spiritual lessons and perspectives on the korbanot. In the main it is his insights into the offerings of the princes that are brought here so that they may serve us to understand korbanot in general. At the outset, it must be borne in mind that the words KORBAN, sacrifice, and L'HAKRIV, to bring an offering, are rooted in the concept of drawing closer, so they serve to enable a person to approach and become closer to G d. "The offerings of the princes consisted of all the various types of korbanot that were offered on the altar that was being consecrated that day" (S'forno). They were symbols of the various ways that men express their desire and willingness to be closer to Him. So too, what was offered were symbols of people's spiritual strengths and religious characteristics called for by these various ways for drawing closer. Only the species of domesticated animals and (15) birds with whom human beings have developed a relationship and from whom they have a benefit could be brought in these acts of people drawing closer to G d. Nothing deformed or blemished or stolen could be offered as they would be a perversion of the whole purpose of korbanot. The first offering that the princes brought was the six covered wagons, one wagon from two princes. These wagons were for the protection during transportation of the uncovered parts of the Mishkan. The text refers to them as princes of Israel rather than heads of the families to show that the nation regarded the Torah in the Mishkan as a national treasure that Israel had to carry throughout its wanderings. "'One wagon to two princes', so none made the offering only for his tribe. Because no one was jealous of his fellow and they were spiritually equal to each other, it was as though the offerings were made on behalf of all Israel" (Bamidbar Rabba). "And his offering was one silver dish and one throwing bowl both filled with fine wheaten flour and oil"; this Mincha offering acknowledged that all the wealth and well being that the tribe acquired came from G d. Such acknowledgement led them to understand that material riches are not an

17 end in themselves but should be dedicated to the spirit of G d's Torah. The throwing bowl, MIZRAK, was later used for throwing the blood on the altar; its use here indicated that they were meant to use the materialism now offered as a Mincha, as a life striving upwards towards G d. The dedication of the property of the tribes was followed by the expression of their spirituality; "one spoon of incense". "The Ketoret is the most spiritual of all the korbanot as it has no body or substance so it is complete sublimation with G d. That is why the offering of incense was the test of kehuna in the rebellion of Korach. The Chidushei HaRim of Gur told that once when they sat at Seudat Shlishit in Kotsk, the Kotsker Rebbe was silent; that was the deepest and most spiritual Torah I have ever heard, said the Gerer" (Shem MiShmuel). It was only ketoret which the Kohen Gadol offered in Kodesh HaKodashim on Yom Kippur and it is with ketoret that we conclude our davening. Then there follows the dedication of all their activities; "the Olah offering was one young bullock [symbol of strength], one ram [symbol of a progressive leadership position], and one sheep [symbolizing the necessity for guidance]". Olah is commonly translated as a burnt offering but it is more correct to see it as an offering of elevation. All these were qualities needed for moral and spiritual striving towards G d. "One he goat for an expiation offering, chatat", was the next of the (16) offerings. "''If a NEFESH sin in carelessness against some of G d's commandments let him bring a chatat offering'. The soul is the real essence of a human personality and manifests itself as mind and will. To do so, the NEFESH has to submit itself to the fire of the Torah and the body's subservience to the soul will then ensure that the physical active life of a person will be spent in the service of G d. If the NEFESH withdraws itself from Torah, then it runs the danger of allowing the body to act in opposition to the Will of G d; that is what we mean by Cheit. But one's offering can only attempt to compensate for a sin if the sin had occurred not only through carelessness, but in it from beginning to the end. Where the whole act is done consciously it lies beyond where chatat can atone" (S. R. Hirsch, Vayikra 4:2). "And for a meal peace offering, Sh'lamim"; this is the crowning point of the dedication of the Mizbei'ach. The Torah uses the term ZEVACH for this offering and zevach is the Tanachic term for the family feasts; the tribe comes in happiness to attain nearness to the Divine Presence. "Sh'lamim was made up of three kinds of animals, corresponding to the three verses of Birkat Kohanim" (Bamidbar Rabba 4:18). "All is at peace in the Sh'lamim offering, Shalom, Shalem; the kohanim and the bringer of the offering who both eat of the offering and G d for whom it is sacrificed on His altar" (Vayira Rabba 1:5). "This was the dedication of the altar on the day when it was anointed by

18 the princes of Israel (Bamidbar 7:74); to teach that just as they were equal and united in the decision to bring their offerings so they were equal and untied in the blessings that flowed to Israel from the Mishkan" (Sifri 53). Here individual spirituality and endeavor was welded to the nationreligion in drawing closer to G d. MISC section contents: [1] Vebbe Rebbe [2] Candle by Day [3] From Aloh Naaleh [4] Wisdom and Wit [5] Parsha Points to Ponder [6] Portion from the Portion [7] Eco Rabbi [8] from Machon Puah [9] Torah from Nature [10] MicroUlpan [11] Guest Article [12] Treasures in the Sand [13] Mitzvat Kiddush Hachodesh [14] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union via its website fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... (17) May a chatan lead bentching and/or recite sheva b'rachot at his Q own sheva b'rachot? What if he is more of a talmid chacham than anyone else there? We will start with a little bit of background. There are two sets of A b'rachot that are recited under the chupa: birkat eirusin, which corresponds to the betrothal (by giving the ring) and birchot nisu'in or birchot chatanim (what we call sheva b'rachot, which are actually six special b'rachot in addition to the b'racha on the wine). Classical sources seem to indicate that, fundamentally, the chatan would recite at least birkat eirusin before his mitzva of getting married (see Beit Yosef and commentaries on Even Ha'ezer 34). However, due to the following various concerns, a strong minhag has developed that other people recite both sets of b'rachot (although some concerns may apply more to one than to the other). The Rambam is attributed (see beginning of Ma'ase Roke'ach) to say that the b'rachot were made for the benefit of the chatan but to be recited by others about him. The Mordechai (Ketuvot 131) says that it is haughty (yohara) for the chatan to claim the b'rachot for himself. Orchot Chayim (Kiddushin 21) says we are concerned that if chatanim will be in the practice of reciting the b'rachot, those who do not know how to do so will be embarrassed. The consensus is (see S'dei Chemed VII, p. 434; Hanisu'im K'hilchatam 10:21) that if only the chatan is able to recite the b'rachot reasonably, he would make the b'rachot, as

19 he fundamentally is able to do. One of the differences between the reasons may be the following. Some of the b'rachot are general praises of Hashem and not specifically referring to the chatan. In theory, according to the Rambam's reason, the chatan should be able to recite those. It seems that, classically, one person used to recite all of the b'rachot and in an "all or nothing" situation, we would have the chatan do nothing. Nowadays, when we split up the b'rachot, one could claim that the chatan could do the first few of the sheva b'rachot. Be this as it may, the minhag is certainly that the chatan does not do any of the sheva b'rachot, which is correct according to the latter reasons and in general is just as well (the chatan has enough limelight). This is true under the chupa and during the week of sheva b'rachot celebrations. The matter is less clear in regard to leading the bentching/zimun. Do the above concerns extend to it? On one hand, the leading of bentching is fundamentally the same at sheva b'rachot as at other times. On the other hand, the sheva b'rachot are recited specifically at the end of the bentching and indeed the one who leads waits until the sheva b'rachot are finished to make the b'racha and drink the wine and is even allowed to recite one of the sheva b'rachot in the meantime (Sova S'machot 6:21). D'VAI HASEIR and SHEHASIMCHA BIM'ONO are also added. Logically, the element of the b'rachot being made on the chatan's behalf does not seem to apply. It is not clear if we need to be concerned that chatanim would feel pressure to lead bentching and be embarrassed if they did not know how to so properly. In theory, yohara would not apply to a chatan who led the zimun, which, again, is a normal task. Therefore, (18) one can easily make the case that a chatan can lead bentching. In fact, HaNisu'im K'hilchatam (14:109) even cites a minhag to specifically have the chatan do so at the sheva b'rachhot at seuda sh'lishit [related to issues of drinking see ATR, Noach 5769]. All of this being said, since the very consistent practice is that chatanim do not bentch at their own sheva b'rachot (even if it might originally have come out of ignorance), it would be objectionable for one to do so without a specific reason. Not only is it a matter of changing minhagim, in general, but, under the circumstances, there would indeed be a problem of yohara, especially if it is connected to the claim that the chatan is the only talmid chacham present. Again, if no one else feels comfortable leading the bentching, that would be different. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at or And/or you can receive Hemdat Yamim by weekly, by sending an to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day How can we expect good sense to prevail in the end when it is the very dispute over what constitutes good sense which produces the embroilment in the first place. From "A Candle by Day" by Rabbi Shraga Silverstein A Candle by Day The Antidote The World of Chazal by Rabbi Shraga Silverstein Now available at

20 [3] CHIZUK and IDUD for Olim & not yet Olim respectively The Talmud (B'rachot 4a) questions why Moshe told Par'o that the death of the firstborns would take place "kachatzot halaila" at about midnight rather than the exact time of midnight. Surely, Moshe could have been accurate to the nanosecond. The answer: Perhaps Par'o's wise men would make a mistake in their reckoning of the time and then say: "Moshe is a liar." This interpretation would seem to fly in the face of all reasonable thought. After all, Moshe had correctly predicted nine terrible and unusual events that had literally plagued the Egyptian people. He then predicted the most terrible of all the death of Egypt's firstborns. Imagine that he had said that this would take place exactly at midnight. Let's assume that the palace clocks were inaccurate and according to their time all the firstborns died at midnight plus twenty seconds. What is the response of Egypt's best and brightest? "You see how Moshe is nothing but a liar." The level of self deception and refusal to face facts is so mind boggling that we might well wonder at the sanity of such wise men or, alternatively, at what the Talmudic sages were trying to tell us in this seemingly odd interpretation. Perhaps the lesson to be drawn from this discussion is that the Rabbis profoundly understood the true nature of man and the depths of his psyche: 1) We don't like to face unpleasant truths. 2) The power of rationalization to substitute good reasons for real reasons is boundless. 3) Man will grab at the thinnest of straws (19) to deny the reality which stares him in the face. Should we be surprised by the ancient Egyptian think tank's reaction? After all, modern Jewish history has seen its Egypts and their wise men, perhaps those PhD.s who met at Wansee or commanded Einsatzgruppen. It has witnessed the birth of a Jewish State in which Jews no longer have to live under non Jewish rule, in which Torah flourishes, and in which we are called to help shape our destiny. Is it possible there are yet those wise and many who are more than wise who are still waiting because they think that this great drama of REISHIT TZ'MICHAT G'ULATEINU is but an illusion? Do their sojourns in the Egypts of Jewish History continue because the details of the REISHIT do not meet their redemption clocks? May it be that those who dwell in Goshen's darkness see a great light. Moshe EMET it is we who may miss the mark. Rabbi David Ebner, Ph.D., Jerusalem THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [4] Wisdom & Wit R' Moshe Feinstein once spent hours going from one meeting to another, trying to raise money for his yeshiva. The student who accompanied him saw that R' Moshe was becoming tired, and he suggested that they return to R' Moshe's home. R' Moshe, though, refused. Finally, the student came up with what he thought was a sure fire way to have R' Moshe return home. "Rebbe," he said, "it's

21 getting late, and you haven't had the opportunity to learn much Torah today." R' Moshe replied, "In the Shema prayer we are told that we must love Hashem with all our heart and with all our soul and with all our might. Chazal understand this to mean that we must be ready to sacrifice even our most precious possessions for Hashem. To me, the most precious thing in the world is Torah study. From the Shema verse we learn that one must even be willing to give up his Torah study, if that will help preserve the Jewish people." Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder [5] Parsha Points to Ponder BO 1) Why does Moshe tell Pa'ro that the Egyptians will BOW TO ME SAYING GO YOU AND THE ENTIRE NATION (11:8)? Wouldn't the Egyptians actually tell Moshe and the Jews to leave the country? 2) G D commands Moshe to instruct the Jews to place blood ON THE TWO DOORPOSTS AND ON THE LINTEL (12:7). Why does Moshe switch the order when he issues the command telling the Jews to place the blood on the LINTEL AND ON THE DOOR POSTS (12:22)? 3) Why does the command to wear T'fillin mention that the T'filin which we wear on our arms should be ON YOUR HANDS and not on our arms (13:9)? POSSIBLE ANSWERS... Ponder the questions first, then read here 1) The Ohr HaChayim explains that Moshe was conveying to Pa'ro that the final plague would completely subjugate the Egyptians to Moshe to the point where they would not even feel comfortable instructing Moshe what to do. They would simply bow before Moshe thereby letting it be known that they want Moshe and the Jews to flee from their country. 2) The Kli Yakar teaches that the LINTEL represents G D, the Being above all, while the doorposts symbolize our forefathers whose merits support the world. G D first mentions the symbol of the merit of the forefathers in deference to them while Moshe first mentions the symbol for G D's dominance over the world out of honor for Him. 3) The Rashbam answers that the Torah is teaching us that the T'fillin on our arms will serve as a constant reminder to us about G D as if they had a reminder written on their hands as people tend to do when they need to remember something. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at 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" just released by Devora Publishing. ppp@ouisrael.org (20)

22 [6] by Rakel Berenbaum FEEDback to Par'o's Liver like Heart The portion commences with the words BO EL PA'RO KI ANI HICHBADTI ET LIBO V'ET LEIV AVADAV "Go to Par'o for I have made him and his advisors stubborn." G d has hardened Par'o's heart. The Torah uses three different adjectives in relation to Pa'ro's heart KASHEH, KAVEID, and CHAZAK. In this verse from the portion we see the use of KAVEID. When G d sends Moshe on his way back to Egypt to fulfill his mission of redeeming the Jewish people, He tells him that ANI ACHAZEIK ET LIBO V'LO YISHLACH ET HA'AM "I will make him obstinate and he will not let the people leave" ( 4:21). This is the first of many times that the root word CHAZAK is used. The word KASHEH is used once before the beginning of the plauges VA'ANI AKSHEH ET LEIV P'ARO V'HIRBEITI ET OTOTAI V'ET MO F'TAI B'ERETZ MIZRAYIM "I will make Par'o obstinate and will thus have the opportunity to display many miraculous signs and wonders in Egypt" (7:3) Why so much concern over Par'o's heart? Why the use of different descriptive words? Are they different? HADRASH V'HA IYUN tells us that the purpose of the plauges was really to soften Par'o's heart. They were supposed to help him mend his ways. But how could anyone choose not to follow G d's will after such tremendous plagues? In order to give Par'o at least some option to make his own decision whether to follow G d or not, to remain with some free choice, G d hardened Paro's heart. He made it like a KAVED a liver. A liver doesn't absorb anything when it is cooked this way Par'o would have the option not to absorb all what G d brought on to him. Also the more you cook liver the harder it gets the same with Par'o's heart the more plagues the more stubborn he became. And why all this concern with Par'o's heart to show us LEIV M'LACHIM B'YAD HASHEM as mighty as kings may be and as much free will as they have they are still in G d's hands and He runs the world. Sometimes we wonder about the leaders around us how they can make such foolish decisions. We always have to remember that there is a plan and Hashem is always watching. G d hardened Par'o's heart like liver, so here is a recipe for liver not too hard to eat actually very tasty. LIVER AND CARMELIZED ONIONS 4 Tbsp oil 1 onion, diced 2 tsp white sugar 1 pound liver (pre kashered) ¼ cup flour 1 Tbsp oil salt and pepper to taste (21)

23 Saute onions till softened. Stir in sugar and continue cooking until the onion caramelizes. Slice liver into ¼ to ½ inch thick slices. Heat remaining oil over medium heat. Dredge liver slices in flour and brown in oil for about 1 to 1½ minutes per side. Remove from heat and season to taste with salt and pepper. Serve liver smothered with caramelized onions. [7] Eco Rabbi Excerpts from a weekly blog by Yaakov Reichert, drawing lessons in ecology from Parshat HaShavua The Power of Symbols and Action Moshe finally "persuaded" Par'o to let the Jewish people leave Egypt and their state as slaves there. Moshe tells Par'o that the final plague will be coming. That on the coming night at midnight Hashem will go through the houses and kill every first born. Moshe tells the people that Hashem commands that they feast that evening on a lamb and place the lamb's blood on the doorframe of their houses. Hashem explains to Moshe that the Jewish people should put the blood on the doorframe as a sign for them. If you think about it, why would Hashem, the All Knowing, need a sign on the doorframes to tell Him where the Jews are living? The simple answer: Hashem doesn't. But Hashem is the Creator of man; and Hashem does know what man needs. Man needs symbols and reminders. That is why Judaism has commandments. Commandments are physical implementations of philosophical concepts. We do not (22) only meditate on different personalities of man and how Hashem is everywhere. We take four species of plants and shake them in all directions on the festival of Sukkot. That is what man needs in order to strengthen the message action! Similarly, Hashem needed the Jews to affirm their faith in Him for their own growth. They would never join as a people if they did not take those steps of placing the goat's (or lamb's) blood on the doorframe. The idea of trusting in Hashem is not enough. It needed to be affirmed with an action. It's not enough for us to think about things, we have to act on those thoughts. The practical application of this is if you don't act on your ideas, you won't ever get anything done. This is applicable in every aspect of our lives. It's a good thing to think about cleaning up our planet. But it's not enough to just plan. It's time to act! If you were planning to install aerators for your faucets, take the initiative! I'd suggest that you consider joining, or coordinating, active groups. People getting together to make a difference. Ideas are powerful, but alone they cannot change the world; actions do [8] From Machon Puah Choosing Gender The articles over the last few weeks where we discussed choosing the sex of a child by using the advanced technology of preimplantation genetic diagnosis have generated many responses. Many of the comments were positive and expressed a wonder at this amazing technology while others expressed concern that this new technology, with which we can

24 choose the desired traits and gender of our offspring, would spur the search for a super human. The Jewish people, above any other, has felt on their own flesh the pain of such a search and some felt that we religious Jews should be at the spearhead of any efforts to stop and control such technology, whereas the articles suggested a more positive and encouraging approach. There are several answers to this question. First, we could say this about many different types of medical intervention we do not follow the mistaken idea that if someone has a problem with their heart or their kidneys then if G d wants them to die then they will die. Rather the Gemara already learned from the verse "and he will heal him", that the doctor has been given permission to heal the sick person, and many hold that this is not just permission but that this is an obligation. Thus we are commanded to heal others, even if as a result we "interfere" with nature. Of course, one can distinguish between life threatening conditions and elective procedures such as fertility treatment, but, as we have already discussed in previous weeks, the infertile couple can be considered as ill in the eyes of Halacha. However, when dealing with a couple who do not have a fertility issue but choose to undergo PGD for some other reason, be it social or personal, this is obviously a much more complex case. I tried to make it clear in the past few articles, there is no one clear answer in these cases and each case must be dealt with individually, as two cases may look similar initially but each has specific details that will determine the actual answer given in each case. Possibly we could claim that if halacha gives clear guidelines this will assist in utilizing this technology for good purposes while keeping it in check and ensuring that it does not run amok. Another point that is significant in this issue (23) and, indeed, with dealing with all questions related to fertility and halacha, while we can more easily and freely debate these issues on paper, behind each one of these questions and cases is a real life person with real life problems and real life pain. Let us never forget that. The Puah Institute for Fertility and Gynecology in Accordance with Halacha 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. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call in Israel or in the US Visit our website: [9] Torah from Nature Plague #8 ARBEH We've presented locust in this column before, but one aspect of this insect deserves review. The insect we are talking about is the Grasshopper. Here are some facts culled from the internet... Locust is the swarming phase of shorthorned grasshoppers... These are species that can breed rapidly under suitable conditions and subsequently become gregarious and migratory. They form bands as nymphs and swarms as adults both of which can travel great distances, rapidly stripping fields and greatly damaging crops... Research at Oxford University has identified that swarming behaviour is a response to overcrowding. Increased tactile stimulation of the hind legs of the locust will then

25 cause it to start to become stressed, start to eat much more, and breed much more easily. The transformation of the locust to the swarming variety is induced by several contacts per minute over a four hour period. It is estimated that the largest swarms have covered hundreds of square miles and consisted of many billions of locusts... Locust are POLYPHENIC insects, meaning that they transform enormously behaviourally and physically under the effect of population density... two main phases: solitary and gregarious... [Think about this: individual grasshoppers have one "personality" and behavior patterns. When too many locusts get together, their "personalities" change drastically, and what's worse, the changes favor the growth of a swarm rather than individuals finding their own space. It's perhaps analogous to mob psychology. Basically decent people change their behavior in a mob situation. But the individuals that make up the mob might realize that they are changing and for the worse, yet don't necessarily quit the mob and go home, but rather they thrive and get worse with the increase of the size of the mob.] Locusts are highly mobile, and usually fly with the wind at a speed of about km/h... An adult locust can consume its own weight (about 2 grams) in fresh food per day. For every million locusts, one ton of food is eaten... [10] MicroUlpan In honor of the mitzva of Kiddush HaChodesh from this week's sedra... New moon, which means no moon, is the MOLAD Waxing crescent = CHERMEISH MITMALEI first quarter (half of moon is lit) = REVA RISHON gibbous = more than half, less than full Full Moon = YAREI'ACH MALEI Waning crescent = CHERMEISH NECHSAR [11] Guest article by Avraham Broide Jerusalem based journalist and translator [ , broide2@netvision.net.il The Mysterious Plague The original article was printed in Yated Neeman (USA) One of the most frightening incidences in Tanach is when Hashem tempts King David to count the Jewish people for no immediately perceivable reason, leading to a disastrous plague. As the verse states, "The anger of Hashem again flared against Yisrael and he incited David against them, saying, 'Go count Yisrael and Yehuda!'" According to the Yalkut, this tragic plague was rooted in an episode that occurred years earlier when David finished defeating his enemies and decided that it was high time to build Hashem a Beit Hamikdash of wood and stone. Then came the bombshell; Hashem had different plans. That very night, He instructed Nasan to tell David that the Beit Hamikdash would be built not by him, but by his son, Shlomo. As David later told Shlomo (Divrei Hayamim I 22:8) "The word of Hashem came upon me, saying, 'You have spilt much blood and made great wars. You will not build a house for My name, for much blood have you spilt earthwards before Me.'" (24)

26 Simply understood, just as one may not lift iron on the altar stones, so David who had spilt the blood of Yisrael's enemies could not build Hashem's House. The Yalkut (Sh'muel II ch. 7), however, says that the verse means the absolute opposite: "The Holy One said to him, 'Because if you build it, it will last forever, and never be destroyed... It is revealed before Me that they will sin and I will vent My rage on it [the Beit Hamikdash] and destroy it, and they will be saved as it is written, "He poured His wrath like fire on the tent of the daughter of Tzion."' The Jews must have been devastated. Over three hundred years had passed since the Jews arrived in Eretz Yisrael, and now Hashem had announced that the Beit Hamikdash must wait for yet another generation. What could they do about it? People turned to their Torah studies and work and the matter drifted from their minds. According to the Yalkut Shimoni, their lack of fervor brought a plague upon them: "All those many people that fell [in the plague] was because they did not demand the building of the Beit Hamikdash. Is this not a kal vachomer. If such for these people who never saw the Beit Hamikdash, how much more does it apply to us. Therefore the early prophets decreed that Yisrael should pray three times each day, 'Please, return Your Shechina to Tziyon.'" Now this midrash is incredible because what hope did the Jews have of rescinding G d's decision? The Ramban (Bamidbar 16:21) answers our question: "Had Yisrael desired it earlier and arose from the beginning, it would have been done in the days of one of the judges or in the days of Shaul, or even in (25) the days of David. because if the tribes of Yisrael arose in the matter, [David] would not have been the builder; rather they would have been the builders. But when the people paid no attention, and David paid attention and arose and prepared everything, he was the builder... Therefore, the building was delayed all the days of David through the sin of Yisrael. Thus, the wrath came on them"... We too must beware to yearn wholeheartedly for the speedy rebuilding of the Beit Hamikdash. [12] Treasures in the Sand Take a look at these two p'sukim, one from B'reishit (2:3) and one from Bo (Sh'mot 12:16). The first one clearly explains Shabbat and its sanctity G d created the world and "rested" on the seventh day; He blessed the Shabbat and sanctified it. The second one is the premier pasuk of Yom Tov. It speaks of the sanctity of the first and seventh days of Pesach, of the concomitant prohibition of melacha and the notable guideline for those melachot that are permitted. Yom Tov represents the sanctity of time which we bring about by Kiddush HaChodesh. The p'sukim are gimatriya twins! [13] Divrei Menachem Parshat Bo advances the mission entrusted to Moshe with the help of his older brother Aharon. Previously, Hashem told Moshe that Aharon would be his mouthpiece when he addressed Par'o: Moshe would speak and Aharon would rephrase the message in a way that Par'o would understand (Sh'mot 7:1 2).

27 We note that sometimes, when G d addresses the brothers, Moshe's name precedes that of Aharon and that on other occasions the reverse is true. This was a form of recognition of Aharon's significant contribution and, indeed, both Moshe and Aharon were considered of equal standing in their efforts to prevail upon the Egyptian king (Rashi on ibid, 6:27). Now, however, amidst all the plagues, both Moshe and Aharon (also in tribute) are suddenly approached to inform the people of their first set of mitzvot, the offering of the Korban Pesach that would herald the beginning of the Exodus (ibid 12:1 14). One can imagine the pomp and ceremony that would accompany such an event. Now it was appropriate that Moshe do all the talking. The Midrash explains, however, that, this time, Moshe gave personal recognition to his "running mate". Before explaining the new, precious law to the people, he consulted with Aharon as to what to say, such that it seemed to the people as if both leaders were speaking at once. Surely this says something to those who consider that the mantle of leadership is all about them. Shabbat Shalom, Menachem Persoff Towards better Davening and Torah Learning No column this week 9 From the upper right, reading right to left, we find ARBEH (locust), a black rectangle representing CHOSHECH (darkness), and a sword representing MAKAT BECHOROT In this case the sword, it can represent the killing of the first borns and/or the killing BY the firstborns of others in anger over Par'o's repeated refusal to yield to the threat made by Moshe (in G d's name) against the firstborns. The word BO is not just the name of the sedra, but also the number (BO = 2+1 = 3) of MAKOT in the sedra. 7 plagues in Va'eira and 3 in Parshat BO. In addition to the word BO, there is also a BOW (as in bow and arrow) and a BOW as in a bow of ribbon. The clock reads almost midnight. That was the phrase Moshe used to describe G d's intention of Makat B'chorot at exactly midnight. The lamb in the doorway is the Korban Pesach which was to be brought into the homes from the 10th of Nissan. 9 Matza is matza The barking dog is from the Egyptian neighborhoods, because in the Jewish areas, not a dog barked its tongue. Their reward is that we "throw" them our non kosher meat. The can above the dog can be dog food. But the can has another meaning. In Hebrew, canned goods are called SHIMURIM, as in LEIL SHIMURIM. The yo yo represents Par'o's erratic behavior. Call for Moshe and Aharon. Get them out of my sight. Bring them immediately. If I (26)

28 see you again, you will die. Quick, get them... The O between the horns of a bull is a PAR O. The bone is for the prohibition of breaking a bone in Korban Pesach. It is also for the word that appears a few times: B'ETZEM HAYOM HAZEH... Above the bone is the symbol on a weather map that indicates total cloud cover and a strong easterly wind. That represents the plague of locust that arrived on a strong easterly wind and covered the sky like heavy clouds. T'filin are t'filin. Two of the four parshiyot inside T'filin come from the end of Parshat BO The baby, goat, and donkey stand for the three types of B'CHOR, firstborns human, kosher domesticated animals, and donkey. The axes and the sword are mentioned in the haftara. As is the EGLA YEFEI FIYA, here represented as a prize winning calf. The plant is the hyssop, EIZOV, used to apply the blood of the Korban Pesach to the doorposts and lintels of the Jewish homes in Mitzrayim. Coca Cola (COKE) with the OKE in the font used by CocaCola and the C made from a snake, becomes a play on the words in the haftara of Parshat Bo Yirmiyahu 46:22, KOLAH K'NACHASH... its sound is like a snake's... (or Cola like a snake). (27) Old "pic" business... Last week's ParshaPix had logos for three sports teams, each of which has the name of a wild animal worthy of AROV. We said that the choice of the NBA's Grizzlies was most appropriate and asked why. Here's why. The Grizzlies are the basketball team from Memphis Tennessee. Memphis is the largest city in Tennessee. But it is also the name of an ancient city in Egypt. It was the ancient capital of the first name of Lower Egypt, and of the Old Kingdom of Egypt from its foundation until around 2200 BCE and later for shorter periods during the New Kingdom, and an administrative centre throughout ancient history. Although the period from the sale of Yosef until the Exodus covers the years from BCE, which is after Memphis's prominence, the basketball team gives us an Egyptian connection to Arov. Last week, with M'vorchim Chodesh Sh'vat, we featured a new MazalPic specifically, the Davka Graphics scene of Rivka drawing water for Eliezer and his camels. This made a simple visual representation of the mazal of Sh'vat Aquarius, known in Hebrew as the D'LI (bucket). H(S)M felt that was too straightforward, so in honor of our premier Mazal Pic solver and submitter, we have changed the MazalPic this week. Don't agonize over it. It is the Chinese (maybe Japanese) wording for Aquarius, the Water Bearer.

29 TTRIDDLES... are Torah Tidbits style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal. TTriddles are scattered through the hard copy of Torah Tidbits and are listed in the and web versions. They are in the order in which they are found in the hard copy, but not necessarily in the order in which they were originally conceived. In the wild, they are sometimes overlooked. If you are interested, go page by page and keep your eyes peeled. Last issue s (VA'EIRA) TTriddles: [1] When Mickey Marcus calls his alma mater David Daniel Marcus (b. Feb. 22, 1901; d. June 10, 1948), commonly known as Mickey Marcus, was an American United States Army colonel who assisted Israel during the 1948 Arab Israeli War, and who became Israel's first general... Marcus is the best known Israeli Machal (volunteer from abroad) soldier... In 1947, David ben Gurion asked Marcus to recruit "an American officer" to serve as key strategic military advisor to the nascent Jewish army, the Haganah. As he could not recruit anyone suitable, Marcus decided to "volunteer" himself and in 1948, the United States War Department granted leave to Colonel Marcus, who was a reservist, provided Marcus disguised his name and rank to avoid problems with the British Mandate of Palestine... he designed a command and control structure for Israel, adapting his war experiences... Marcus was appointed as Commander of the Jerusalem front, and given the rank of Aluf... So what's he doing in this TTriddle? He graduated West Point Military Academy in If he were to call his alma mater today (something that can happen in TTriddland only), he would need to dial the areacode 845, the TT issue number for Parshat Vaeira. This then was a so called Footer TTriddle. [2] The number that binds him to his great uncle and his grandson The number is 137 years, to be specific. Levi lived to 137. So did his father's (Yaakov's) uncle (Yishma'el). And so did his son's (K'hat's) son, Amram (father of Miriam, Aharon, and Moshe). [3] Two root linked sedra trios Just an observation that became a TTriddle. The word VA'EIRA comes from root "to see". So does VAYEIRA and so does R'EI. That makes these three sedras a root linked trio. And there is another RLT (don't try to find these initials on the Acronym Finder or any other such website). VAYISHLACH, B'SHALACH, and SH'LACH all come from the same root, "to send". In addition to these two RLTs, there are several RLD (root linked duos). LECH L'CHA and VAYEILECH, CHAYEI SARA and VAYCHI (this one's not so good), VAYEITZEI and KI TEITZEI, BO and KI TAVO, MISHPATIM and SHOFTIM. We recommend using this TTriddle as a challenge at your Shabbat table. It's fun and gets people to go over the list of the sedras. [4] The patient is unchanged with the RN switch The RN switch refers to a REISH and a NUN, but put together as RN, it looked like the initials of Registered Nurse. Taking advantage of that, the term "patient" was a red herring in this TTriddle. Simplifying the TTriddle to a question: Who is unchanged whether a REISH or a NUN is used in the person's name? The answer (or hapf the answer) is in the haftara of Parshat Va'wira. N'VUCHADRETZAR who is the same person as N"VUCHADNETZAR. He remains unchanged with the REISH NUN switch. Nebuchadnezzar, by the way, is also the largest size of champagne bottle, holding 15 liters of champagne. (There have been specially made larger sizes, but the "regular" range is from 187.5ml (quarter), to the half, the "bottle" at 750ml (28)

30 to the magnum (1.5L), Jeroboam, Rehoboam, Methuselah, Salmanazar, Balthazar, and then the Nebuchadnezzar.) Let it not be said that you can't learn weird things from TT. But we hope more that you learn all kinds of important things from TT. This week's TTriddles: [1] WHO ELSE BESIDES THE LOCUST? [2] Internal contradiction in THE night's name [3] name of Bangkok car rental company [4] covenant, visit, birth, exit [5] Ed. note: Could be the origin of our name [6] What's Mezuza + Bo? (29)