FRIDAY 5 JULY 27 TAMMUZ Shacharit MONDAY 1 JULY 23 TAMMUZ TUESDAY 2 JULY 24 TAMMUZ. 4:55pm Minchah followed by Ma ariv

Transcription

1 בס"ד MIZRACHI MATTERS SHABBAT PARASHAT PINCHAS (Vol 7, No 40) CALENDAR 29 June 5 July 2013 / Tammuz 5773 Friday, 28 June (20 Tammuz) Candle Lighting 4:52pm 1, 3, 4 Minchah at 5:00pm 1. Beit Yehuda 2. Beit HaRoeh 3. Beit Midrash 4. Bnei Akiva 5. Elsternwick 6. Midrashah 7. Rabbi s Home 8. Goldberger Hall 9. Nachalat David Z manim SHABBAT 29 JUNE 21 TAMMUZ SUNDAY 30 JUNE 22 TAMMUZ MONDAY 1 JULY 23 TAMMUZ TUESDAY 2 JULY 24 TAMMUZ WEDNESDAY 3 JULY 25 TAMMUZ THURSDAY 4 JULY 26 TAMMUZ FRIDAY 5 JULY 27 TAMMUZ Shacharit 7:30am 1 8:00am 1 6:30am 1 6:30am 1 6:30am 1 6:30am 1 6:30am 1 9:30am 1-4, 9 9:00am 3 7:25am 1 7:30am 1 7:30am 1 7:25am 1 7:30am 1 Dawn 6:25am 6:25am 6:24am 6:24am 6:24am 6:24am 6:24am Tallit & Tefillin 6:40am 6:40am 6:40am 6:40am 6:40am 6:40am 6:40am Sunrise 7:37am 7:37am 7:36am 7:36am 7:36am 7:36am 7:36am Sh ma (גר"א) 10:00am 10:00am 10:00am 10:00am 10:00am 10:00am 10:00am Earliest Mincha 12:54pm 12:54pm 12:54pm 12:54pm 12:54pm 12:55pm 12:55pm Candles 4:55pm Minchah followed by Ma ariv 4:35pm 1, 3 5:00pm 1 5:00pm 1 5:00pm 1 5:00pm 1 5:00pm 1 1, 3, 4 5:00pm Sunset 5:11pm 5:11pm 5:11pm 5:12pm 5:12pm 5:13pm 5:13pm Night 5:53pm 5:53pm 5:53pm 5:54pm 5:54pm 5:55pm 5:55pm Second Ma ariv 9:30pm 3 9:30pm 3 9:30pm 3 9:30pm 3 9:30pm 3 Shiurim Halachah Yomit Mishnah Yomit Events R Bert Mond 8:45am 3 R Leor Broh 9:00am 2 David Prins 9:30am 6 Drashot R Sprung 1 Using Both Hands R Broh 2 R Winkler 3 R James Kennard Parashat HaShavua 4:05pm 3 Not today 8:45am 3 R Dudi Winkler Sefer HaKuzari 8:45am 6 9:45pm 3 Between Minchah and Ma ariv 1 8:15am 3 R Dudi Winkler (for women) 9:30am 3 R Dudi Winkler Dilemmas Shiur Tzniut Part III: Kol Isha 8:30pm 2 R Dovid Segal Gemara B iyun 8:30pm 2 Michal Kaufman (Lewis house) 9:00pm 9:45pm 3 Between Minchah and Ma ariv 1 8:15am 3 R Yaakov Sprung Chumash Shiur for women 10:00am 6 To be confirmed R Dudi Winkler Rav Kook Shiur The Vision of Vegetarianism and Peace 8:30pm 6 9:45pm 3 Between Minchah and Ma ariv 1 8:15am 3 Weekly Parashah Shiur for ladies & girls 7 Morrice Street Caulfield 11:00am Not this week R Yaakov Sprung Masechet Brachot 8:00pm 6 To be confirmed Chani Winkler (for women) Findings from the 2 nd Beit HaMikdash 8:15pm 2 9:45pm 3 Between Minchah and Ma ariv 1 8:15am 3 R Yaakov Sprung Gemara B iyun 7:00pm 6 To be confirmed R Dudi Winkler Gemara Shiur 8:00pm 3 Rabbanit Chassida Pinchuk Relationships: Beit Midrash or Court? 8:15pm 2 (also online) R Yaakov Sprung Shiur for men 8:30pm 7 To be confirmed R Dudi Winkler Parashat HaShavua in easy Hebrew 8:45pm 3 8:45pm 3 Between Minchah and Ma ariv 1 8:15am 3 Not today Sanhedrin 1:3-4 Sanhedrin 1:5-6 Sanhedrin 2:1-2 Sanhedrin 2:3-4 Sanhedrin 2:5 3:1 Sanhedrin 3:2-3 Sanhedrin 3:4-5 4:25pm 1 4:50pm 1 4:50pm 1 4:50pm 1 4:50pm 1 4:50pm 1 4:50pm 1 Children s Tefillah Groups Not this week Bnei Akiva Not this week Seudah Shlishit Farewell to the Hesder Bachurim and Bnot Sherut Avot U Banim 6:45pm 3 Hebrew Birthday Noam Greenberger The Holy Bagel 9:00am 3 Birthday Dalia Cook Bnei Akiva Winter Camp Buses departing from Elsternwick campus To sponsor the newsletter please call Rae on Yahrtzeits Richard Nossbaum (Mother) Ronnie Judah (Brother) Menachem Broner (Father) Len Hain (Father) Robbie Reisner (Mother) Jeff Lipshatz (Mother) Carrie Gordon (Father) Morry Kalkopf (Father)

2 Birth Son to Rashi & Nissim Elmaliach Grandparents: Hannah & Alex Friedman and Rachele & Yitzchak ע"ה Elmaliach Birth Son to Naomi & Alan Moss Grandparents: Ann & Henry Eisenberg and Gilda & Alex Moss Great-Grandparents: Ilse & Erwin Lamm Engagement Devory Minsky (Crown Heights) to Bezalel Broh Parents: Yosef & Shterna Minsky (Crown Heights) and R Leor & Tirzah Broh Grandparents: R Zushe & Esther Pruss (Israel), R Chaim & Freidel Minsky (Israel), R Yekusiel & Tikvah Broh and Sarah Loebenstein. Siyum Masechet Eruvin

3 ב ס "ד NE W S L E TT E R FOR T HE ELSTERNWICK JEWISH COMMUNITY 29 June Tammuz 5773 Parshat Pinchas Yahrzeits during the coming week Harry Listokin (Mother) [29 June] Moshe Smolarski (Father) [29 June] Sharon Krawitz (Grandfather) [30 June] Michael Hain (Father) [1 July] Peter Krechman (Father) [1 July] Les Sheffield (Mother) [1 July] Helen Silberg (Father) [2 July] Janette Richter (Grandmother) [3 July] Judi Kafka (Mother) [3 July] Dora Miller (Father) [4 July] Judy Krechman (Father) [5 July] Contact numbers Locum Rabbi Rabbi Mendel Haller mendaller@gmail.com Co-Chairman Mark Kras imkras@gmail.com Co-Chairman Robbie Wyner robert@foodsinternational.com.au Shabbat times Candle Lighting this week Mincha (followed by break inc shiur) Kabbalat Shabbat this week Pre-Shacharit Shiur Shacharit Mincha at Shabbat ends at Candle Lighting next week Mincha (followed by break inc shiur) Kabbalat Shabbat next week 4.52 pm 5.00 pm 5.30 pm 9.00 am 9.30 am 4.40 pm 5.53 pm 4.55 pm 5.05 pm 5.30 pm Gabbai Elan Jacobs elanjacobs@hotmail.com Secretary Sally-Ann Jaye ejc@mizrachi.com.au Haphtarah requests Dennis Max classact@werple.net.au The Rabbi s Shabbat Shiurim The early shiur (9.00am, before Shacharit) - come join the Rabbi for cake, coffee and a shiur on Jewish philosophy, this week: Foolish Customs: Who made up some of humanity's strangest rituals Final shiur on Kabbalah of the Soul on Tuesday 2 July, the Bernshaws, 36 St. Georges Road, Elsternwick. This week s topic: Kabbalah of the end of time you can still join for the final shiur Condolences Danielle, Adam and Jack Kamien on the loss of their father, father-in-law and grandfather, Henri Ser a h. We wish the Kamien and Ser families a long life Contributions to this Newsletter (please) Sally-Ann ejc@mizrachi.com.au In shule this week Jordan Simai will be leading Kabbalat Shabbat, Rabbi Haller will be leading Shacharit, Basil Krawitz will be saying the Haftorah, and Joshua Akerstein will be leading Mussaf. Kiddush this Shabbat You are all invited to the kiddush, which will be sponsored by Cecilia Zydower in celebration of her 95 th birthday and her daughter Miriam Suss being awarded an OAM. Please wait for the Rabbi to recite the Kiddush before starting to eat

4

5

6 This coming week s topic: Tzniut: 17 June Hair covering for women 1 July Women s singing

7

8

9

10 FRIDAY 12 JULY (ה ' אב ( Kabbalat Shabbat Beit Midrash Minyan Dvar Torah SHABBAT CHAZON 13 JULY (ו ' אב ( 11:00am (approximately) Beit Yehuda To Bee or Not To Bee: A Reflection On Devarim, Devorim And Honey 5:15pm Seudah Shlishit Yiddish: Metaphysics of a Mameloshen MONDAY 15 JULY ליל תשעה באב 7:00pm Beit HaRoeh The Temple And The Colosseum TUESDAY 16 JULY תשעה באב Following 7:15am Shacharit Naftali Herc Beit Midrash Kinot Recital & Explanation 4:30pm Beit Yehuda The Discovery of David s Palace 8:00pm Emunah Education Evening The Talmudic Marriage of Henry VIII FRIDAY 19 JULY (י"ב אב ( From 8:30pm Bnei Akiva Oneg Shabbat SHABBAT NACHAMU 20 JULY י"ד אב 11:00am (approximately) Beit HaRoeh Drashah 4:00pm Beit Yehuda Margaret Thatcher and Chief Rabbi Jakobovits: The Story of a Remarkable Friendship Rabbi Meir Soloveichik is the Rabbi of Congregation Shearith Israel, America s first Jewish congregation. A leading Jewish thinker, theologian and public intellectual, Rabbi Soloveichik obtained his Rabbinic ordination from Rabbi Isaac Elchanan Theological Seminary of Yeshiva University and holds a Ph.D. from Princeton in Religion. He is also currently the Director of the Straus Center for Torah and Western Thought at Yeshiva University.

11 Pina Chama is a unique place in Gush Etzion were soldiers can come to rest and have a free hot drink & cake. The place is run by volunteers, residents of the area, who would like to express their appreciation to the soldiers serving in the region. Pina Chama was established in memory of Dr. Shmuel Gillis and Tzachi Sasson, residents of Gush Etzion, who were killed in terror attacks. Mugs can be bought at HaMakom, by the Jewish Life and Zionism captains or via t.cannon@yavneh.vic.edu.au

12 Pinchas 5773 Issue 485 Page 21 Tamuz 5773, 29 June 2013 Bs d שבת מציון Dedicated in loving memory of Chana Bat Yisrael Meir HaCohen Korban Hatamid The Public Base of Avodat Hashem Rav Moshe Aberman, Former Rosh Kollel, Chicago and Rosh Kollelim, Torah Mitzion "Hashem spoke to Moshe saying: Command the children of Israel and say to them: My offering This is the fire-offering that you are to offer to Hashem: male lambs in their first year, unblemished, two a day a consistent Olah (elevation-offering). The one lamb shall you make in the morning and the second lamb shall you make in the afternoon " The Korban Hatamid has two prominent components. It is both an Olah and also a daily offering. As an Olah, it is an offering that expresses absolute commitment to God. As a daily offering, it represents the continuity and consistency of that commitment. The halacha states that the morning offering is to be the first offering of the day and the afternoon offering concludes the offerings of the day. By doing so, these sacrifices form a frame for the animal offerings of the day. Another point to note is that the Korban Hatamid is a public offering that comes from public funds. Not only are the resources public but also the actual offering requires public participation. The Gemara teaches that all segments of Am Yisrael need to partake in the offering of the Korban Hatamid. The Kohanim do the actual sacrificing and offering of the meat on the altar. The Levi'im accompany the sacrifice with the shira, the singing of the songs of praise to Hashem, while the Korban Hatamid is offered. The simple Yisraelim partake through the Maamadot, the representatives of Yisraelim who accompany the sacrificing with Tefilah and Torah reading. As we saw, the Korban Hatamid frames the rest of the offerings. Worshiping God has different dimensions: the private, the public, the compulsory and the voluntary. All these are framed by two public offerings of an Olah, an offering which states the public's absolute commitment to God. The Torah teaches us that in our worship of Ha Kadosh Baruch Hu, there is plenty of room for individual expression. Some will focus on mending former faults while others will look to volunteer private offerings. Some will stress the aspects of prayer while others will focus on the study of Torah. Some might find their personal expression by sharing with others their knowledge and other acts of chesed while others will invest their energies on the development of midot, personal traits. Yet we all must remember that the roots and strength of our Avodat Hashem, worship of God, is in the unity of the public jointly offering its commitment to God. Training TMT s Next Shlichim Begin End Shabbat Times Jerusalem 19:13 20:30

13 Pinchas 5773 The Basic Halacha on Succession (Yerusha) Page 2 Bs d Simon M. Jackson Legal Advisor to Torah MiTzion According to Jewish Law, only male offspring are capable of inheriting their father s estate. The Torah awards women no rights of inheritance as long as there are male heirs in the same class. So, daughters will not inherit if there are sons, and sisters will not inherit if there are brothers. (In tandem, the Rabbis made provision for support and maintenance of unmarried daughters up to the age of physical maturity and for a dowry at the time of their marriage, which could run to as high as 10% of the total assets left by the deceased). Moreover, when the first born is a male, he is entitled to a double portion two shares of the tangible assets of the estate. In our parsha (Bamidbar 27:11), the Torah, after setting forth the halachic procedure for the disposition of an estate, concludes its discussion with the term chukat mishpat. Chukah (statute) implies inalienability, and thus prohibits any change to the order of inheritance as prescribed in the Torah: neither to bequeath a legacy to a person who is not entitled by the Torah to inherit, nor to disinherit a person who the Torah declares is entitled to inherit. In this regard, inheritance differs from the general rule in monetary matters, which states that monetary stipulations are valid (if structured properly), even if they contradict Torah law (kol t nai shebe mamon kayam). The Problem/Challenge The upshot of the above is that a person, according to the strict letter of the law, is unable to distribute his estate to non-halachic heirs, such as a wife or a daughter, or in a way which would deprive his firstborn of his halachic entitlement to a double portion, without violating the Halacha. Some Possible Solutions : (A) The Gift Approach The strict Torah laws of inheritance only apply to property owned by a person at the time of his death. However, one can make a gift to anyone at any time he is capable of doing so, before his death. Thus, if a person gave away or otherwise disposed of his property during his lifetime (for example, to his daughters), the Torah s restrictions limiting his abilities on inheritance would not apply. In practice, however, the maker of the will may be unable to part with his possessions during his lifetime, which is a drawback of making an outright gift. Moreover, it is not possible for a gift made during his lifetime to be effective after the will-maker s death because, according to the Halacha, at the moment of death the title to his possessions vests automatically in his heirs! The way of getting round this quandary is to draft a legal instrument, which would enable the beneficiary to take immediate title to the property but, at the same time, would enable the donor to retain the right to all income earned during his lifetime, as well as to revoke the trust whenever he desires. This is known as a revocable inter-vivos trust. The drawback to this method is that the majority of halachic authorities require a formal transfer of title to the property (kinyan) to be binding. However, such a kinyan will only be effective in transferring property which is currently in the donor s possession at the time of the kinyan. It would have no effect on property yet to be acquired, such property being a matter which is not as yet in existence (davar sh-lo ba le olam) see: Bava Metzia 46a, Tur and Shulchan Aruch, Choshen Mishpat 203, 209. Yet a conventional will generally deals with future holdings as well. Thus, equal distribution to children using outright lifetime gifts would be extremely difficult. On a practical level, too, the gift approach has drawbacks. For example, a substantial gift made to a daughter while the parents are alive might generate considerable resentment from the sons. (B) Creating an Indebtedness (Shtar Chatzi Zachar / Shtar Zachar Shaleim) Simply put, this method enables a person to draft a secular will, while effectively distributing his estate equally to both male and female heirs. He does so by creating an indebtedness well in excess of the total value of his estate, as leverage to encourage his sons to carry out the terms of his will. Should they fail to do so, the will would require them to pay the full monetary debt to the daughters (or non-firstborn sons). This debt becomes a lien on all of the willmaker s property both current and future holdings. This technique was primarily used to give daughters a half share or full share in one s estate and is known as shtar chatzi zachar (half share) or shtar zachar shaleim (full share). Such a document was often drawn up and delivered to a daughter at the time of her marriage. Conclusion In view of the above halachic problems/challenges, and in light of the above suggested potential solutions, the writer draws up two documents for religious clients interested in making an Israeli Will. The first is a standard, secular will, drafted in Hebrew or English, according to the laws of the State of Israel, tailored to the specific needs of the client which usually involve distributing each willmaker s property to the surviving spouse and then to each of his/her children (whether male or female) in equal shares (whether firstborn or otherwise). The second document constitutes a Halachic Wills Appendix, based on a Hebrew document drafted by Rav Zvi Yehuda ben Ya akov, a Dayan on the Tel-Aviv Regional Rabbinical Court. This document effectively enables the secular will to comply with the requirements of Halacha, combining as it does the elements of the gift approach (for property on which a kinyan can work) and the penalty payment mechanism (in the sum of double the share that each beneficiary would be entitled to receive under the secular will, in the event that the sons do not pay their full monetary obligations to the daughters under the note of indebtedness). The Halachic Wills Appendix is drafted, as mentioned, in a separate document which has the added advantage that it need not be brought to the attention of a non -religious judge (who may otherwise be confused at best, particularly by its unusual indebtedness provisions) at the time the ordinary, secular will is probated. Wills & Halacha why compromise on either?!

14 Pinchas 5773 Protecting the Intimate Page 3 Bs d Rav Gideon Weitzman, Former TMT Shaliach Kansas City, Staff of Puah Organization From all that we have seen over the past few weeks, it becomes clear that a husband and wife enjoy a special and unique relationship. While we have intimate connections with others around us, the relationship between a married couple is exceptional and distinct from all other relationships. We have close connections with our parents, siblings and sometimes with special friends. These relationships may be on a deep level and even have a physical element, but they are unlike the relationship between husband and wife which is both intimate and sexual. This changes the entire relationship and even in non-sexual situations the sexual element exists between husband and wife and binds the couple together. This is a wonderful reality but it can destroy the relationship since the danger is that the relationship between husband and wife will become purely physical and sexual and that the intimate connection between them will be eclipsed by the physical. We sometimes see couples, who had a good relationship, lose the connection when the sexual element starts to become less important and even non-existent. Such couples either divorce or continue to be married in what are called "silent divorces". This is when there really is no deep connection between the couple because it never existed in the first place and was only based on a physical attraction and a sexual connection. Other marriages suffer from the opposite extreme; the physical element is missing and the couple are best friends but are not lovers. The sexual component of their marriage is absent or has withered but they remain connected on a spiritual level. The Torah recognizes both of these traps and potential shortcomings of marriage; familiarity breeds boredom and we less appreciate what we take for granted. In order to create a perfect marriage, or as near perfect as possible, we need to maintain a delicate balance between a spiritual and a physical relationship; a spiritual connection in order to bind together two souls and enough of the physical to preserve the excitement that this holds. When this is upheld the physical part becomes a natural extension of the spiritual side, and the sexual component does not impinge on the deep soul connection. This balance can be achieved through observing the laws of family purity during which the couple has time when they invest in the physical side of the relationship and has other times when the physical element is completely removed and the couple has to communicate and relate without relying on the physical connection. This is a challenge but the benefit is that the couple builds a relationship that is well rounded and seeks perfection - a time to be physical and a time to be spiritual. This was already suggested by the Talmud in the name of the scholar Rabbi Meir who asked why do we have a period of separation at the time of menstruation and only resume physical relations after the woman has been through a process of purification that ends with her immersion in the mikvah? He answers, "in order that she would be beloved in his eyes like on their wedding night." The wedding night represents a pinnacle of love of the couple which has been platonic up until that point and now finds its expression in the physical consummation of the marriage. After the period of physical absence, the married couple has invested in a spiritual relationship and now find the opportunity to translate that love into a physical resumption of their relationship. The balance has been maintained and their love is enhanced; it can never slump into being purely physical, nor can they ignore the importance of sexual relations. There is no complacence and nothing can be taken for granted. We need to work on our relationships, both physically and emotionally, spending part of our time on the spiritual and another part on the physical. More on this next week.