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Home , Aminadav, Song of the Sea

Page Zero of Torah Tidbits 847

Lead Tidbit cont. from page 1 (below) And, the WOW kind of miracles • especially the Splitting of the Sea • are powerful enough, impressive enough, convincing enough to bring the people to VAYAAMINU BASHEM UVMOSHE AVDO, and they believed in G•d and in His servant Moshe. Up to a point. One of the most sobering passages in the Torah is the one right after the Song of the Sea that tells us what happened a mere three days after having witnessed the spectacular events at the Sea. We complained and we yelled. What happened to VAYAAMINU? Okay, thirst can do things to a person, but • as people say: BEH•EMET! Really... WOW miracles are... WOW • but we aren't supposed to live by them. It's the NOW miracles by which we live. It's the NOW miracles that we must believe in, appreciate, and thank G•d for. We don't wake in the morning with MN scattered all over, there for the collecting. We plant and cultivate, tend and reap and we perceive G•d's hand in every stalk of wheat, every grape, every blade of grass. We don't get the sun and the moon to stand still • a magnificent one•time event. We get a sunrise every morning and a sunset every evening • and we appreciate them and try to teach our children how to appreciate the miracles of nature. He created the world once • but He continually renews the work of creation day after day. It takes a more sophisticated level of belief, but it's the NOW miracles that mean so much to us.

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... 10:56pm Time. There are a few things we need to review about this kind of situation. First of all, the times for beginning and ending KL are often from a specific night and until a certain night, all night. This is so because the actual beginning and/or ending times often are in the daytime, so they are not relevant. When one or both times are at night, they are very relevant. Second, the times must be adjusted to local time. If we in Israel can say KL on Monday night until almost 11:00 o'clock, in NYC, the deadline is 4:00pm in the afternoon, which means that their last op for KL is all night Sunday. This was just an example. Each month has its own numbers to deal with. If we have room, this will be cont. elsewhere... We did have room, so look below on page 3 for more Word of the Month

H2O 0 H2O The WOW kind and the NOW kind Miracles come in at least two flavors • more, actually, but let's focus on two kinds; as the title indicates, the WOW kind and the NOW kind. Parshat B'shalach, together with Va'eira and Bo before it and Yitro following it, definitely show us the WOW kind. We can only imagine • and probably none too successfully • what the MAKOT were actually like, and the Spitting of the Sea with its miracles within miracles, and the MN (manna). And, of course, Revelation at Sinai and Matan Torah. All of these miracles are part of the Jewish Consciousness throughout the generations. We hear about them every year via our ; we learn about them in depth via Torah study. We relive them on the Chagim. We tell our children and grandchildren about them.

H2O 1 H2O Ranges are 10 days, WED•FRI 10•19 Shvat (Feb 4•13) Earliest Talit & T'filin 5:39•5:32am Sunrise 6:31•6:24am Sof Z'man K' Sh'ma 9:11•9:08am (Magen Avraham: 8:26•8:23am) Sof Z'man T'fila 10:05•10:03am (Magen Avraham: 9:35•9:33am) Chatzot 11:53•11:53¼am (halachic noon) Gedola 12:23•12:24pm (earliest Mincha) Plag Mincha 4:08½•4:15pm Sunset 5:20•5:28pm (based on sea level: 5:15•5:23pm) Word of the Month By the time you are reading this, KL could have already been said according to all opinions. The last opportunity is MON Feb 9 only until cont. page zero, above

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We're up to... Thirdly, The deadline for KL is the NIGUD, which is the time halfway between the molad of one month and the molad of the next. Once the NIGUD comes, the Moon starts to wane, to diminish in size, and it is not appropriate to say Kiddush L'vana anymore. The problem with this is that our KL times are based on averages, not on reality. Which means that often, the deadline for KL is before the posted deadline and the Moon is still waning. Nonetheless, we stick to the traditional calculations, not the actual moment of the NIGUD, opposition. Whichever side of the real NIGUD our deadline for KL is, we must stick to our timing. And then there is another factor. After the real, astronnomical Full Moon (remember, NIGUD, opposition), the Moon still looks full for many more hours. There are opinions that we can pass the calculated NIGUD deadline at least to 15 full days from the molad (rather than our 14d 18h 22m, which is the way we calculated the deadline for KL). There are a few different opinions, all of which allow a little more time. YET... we (TT) have held firmly to the opinion expressed by many poskim, that because of the problems of SAFEK BRACHA, doubt as to whether a bracha should be said or not (remember that the essential part of KL is the bracha) • in which case we opt for not saying the bracha. (Only a doubt for works differently • since we are then dealing with a Torah mitzva.) Tachlis... if one has not said KL until the "official" deadline, ask your Rav as to whether you still have more time to say it. And finally, remember that Kiddush L'vana is considered a very special bracha, one that is likened to "welcoming the Divine Presence of HaShem • the SH'CHINA. Therefore, all of the times that we have focused on KL in these columns and pages have been with the motive of encouraging others to "take KL seriously", to not only say it but to understand and appreciate KL and all that it represents. If our "hocking you a chaynick" (as my mother, a"h was wont to say) has raised some reader's awareness of KL or has gotten some reader to say KL on a more regular basis... then it has been worth it. It is one of the ways that we have of focusing on our mundane miracles. Bonus SDT for readers of the PDF version of TT: The name MOSHE occurs 764 times in Tanach, including 724 stand alone, 16 UMOSHEs, 17 L'MOSHEs, 4 B'MOSHEs, 1 K'MOSHE, and twice UVMOSHE. It's the occurrences of UVMOSHE that raise the eyebrow. In B'shalach, we find the word in a glorious description of the highest level of EMUNAH, belief: And they believed in G•d UVMOSHE, and in Moshe, His servant. The context of the other time is quite different. It was at a very low point of Emunah • following Aharon's passing and the attack of the Canaanite king of Arad (although the end results of that battle were favorable for us), the people complained bitterly of the MN they had been eating throughout their wandering, and they spoke out against G•d (BEILOKIM) and Moshe (UVMOSHE). What a contrast!

H2O 3 H2O the promise made to Yosef by his B'shalach STATS brothers, takes Yosef's remains out 16th of 54 sedras; 4th of 11 in Shmot of Egypt with the People. Written on 215.33 lines in a , ranks 17 SSS DDD TTT ::: The Midrash tells us that Yosef's bones had been hidden by the Egyptians in 14 parshiot; 9 open, 5 closed the Nile in order to prevent the 116 p'sukim • ranks 23rd (6th in Sh'mot) from leaving the country. Yosef's coffin miraculously surfaced just at the right 1681 words • ranks 19th (4th in Sh'mot) time, so that the People could take it with them when they left. We are taught that 6423 letters • ranks 18th (4th in Sh'mot) Yosef merited being taken out of Egypt for burial in Eretz Yisrael because he had arranged for his father's burial there. MITZVOT Moshe, in turn, was accorded the highest B'SHALACH contains a single mitzva of the 613, honor • G•d Himself took care of Moshe's the prohibition of leaving one's boundary • burial, in reward for the attention he paid T'CHUM SHABBAT (T'chum Shabbat's membership in to Yosef's remains. the family of Taryag is disputed • see MitzvaWatch) [FYI] The Gemara teaches us that a dead body itself • and certainly one who is defiled to a dead body • is Aliya•by•Aliya allowed into the "Levite Camp", and is only banned from the Mikdash Sedra Summary area (Machaneh Sh'china). This we learn from the fact that Moshe took Numbers in [square brackets] are Yosef's the bones "with him". This Mitzva•counts of Sefer HaChinuch ANDhalacha has significance today Rambam’s Sefer HaMitzvot. A=ASEI (positive concerning the halachic permissibility mitzva); L=LAV (prohibition). X:Y is the perek to ascend Har HaBayit in those areas and pasuk from which the mitzva is counted. that are OUTSIDE the place where [P> X:Y (Z)] and [S> X:Y (Z)] indicate start the Mikdash and its courtyards of a parsha p’tucha or s’tuma respectively.MIGHT have been. That part of Har X:Y is Perek:Pasuk of the beginning of theHaBayit has the status of the Levite parsha; (Z) is the number of p'sukim in thecamp (at most), and one may go parsha. there following immersion in a Mikve to rid oneself of "the defilement that comes from the body". (Defilement Kohen • First Aliya • to a dead body cannot be removed without the Para Aduma potion and 14 p'sukim • 13:17•14:8 so one cannot go into the Mikdash [S> 13:17 (6)] "When Par'o sends part of Har HaBayit.) • and with the People...", G•d leads themother restrictions. A person should along a circuitous route to prevent consult a Rav with Har HaBayit them from panicking and returning experience before going there. to Egypt. Moshe, in fulfillment of G•d provided an escort for the

H2O 4 H2O People in the form of a pillar of cloud by day and a pillar of fire at Levi • Second Aliya • night. 6 p'sukim • 14:9•14 [P> 14:1 (14)] G•d tells Moshe of The mighty Egyptian army pursues His plan to lead the People in such the People. When the People of a way that Par'o will pursue them Israel see them coming, they are in the misguided hope of bringing greatly frightened because there is them back to Egypt. no place to flee. They complain to When Par'o is notified (by spiesMoshe that it would have been whom he had sent to accompany better to have died in Egypt. the Israelites) of the People'sMoshe reassures the People, whereabouts, he (with G•d's help in encourages them not to fear, making his heart "heavy"/strong)promises them that G•d will fight takes a tremendous force with him on their behalf, and tells them that and chases after the People Egypt of will soon cease to exist. Israel. SSS DDD TTT ::: It seems that Par'o actually SSS DDD TTT ::: "And G•d did not allow them to thought that he let the People go • that he go DERECH ERETZ P'LISHTIM. Liter•expelled the People from Egypt. That's ally, they did not take the straight route to even what it seems to say at the beginning the territory of the Philistines. One com•of this week's sedra (When Par'o sent the mentator suggests an interesting DRASH people out...). G•d arranged to have Par'o based on a play on words. G•d did not take run after them. Then the events make it the People out of Egypt in DERECHcrystal clear to him • and to us • that G•d, ERETZ, in the normal, natural way and of only G•d took us out of Egypt. Without things, but in a miraculous way. Normally, this part of procedure, Par'o bread comes from the ground; for theand his people • and probably some Jews People of Israel, G•d sent them bread from as well, would think that Par'o had a part above. Normally, water comes from above; in letting us leave Egypt. With the opening for the People of Israel, G•d providedcommandment of the Aseret HaDibrot water from below, from the miraculousstating, I am HaShem, your G•d, Who took Well that accompanied them on theiryou out of Mitzrayim... this point is journeys, in the merit of . Notessential. taking us out in a natural manner, leaves us with no doubt that it was indeed G•d Who took us out of Egypt. This is a crucial Shlishi • Third Aliya • foundation stone of Judaism. Not only did 11 p'sukim • 14:15•25 we get out of Mitzrayim, but it was G•d Who took us out. Not only did He take us [P> 14:15 (11)] G•d "asks" Moshe out, but the people knew and know it well. why the People are screaming; let them just move on. SSS DDD TTT ::: Our Sages teach us that there are times that prayer is called for, and other

H2O 5 H2O times when action is the order of the day. Egypt boldly follows, but their Sometimes we must use long prayers and arrogant attitude abruptly changes petitions; sometimes a quick prayer notto fear and panic as their chariots only suffices, but saying more can lose be their wheels and bog down in counter•productive. G•d says: MA TITZ'AK the seabed. (This is in sharp EILAI, why call to Me? MA is spelledcontrast with the perfectly dry land MEM•HEI. MEM can represent the 40that Israel found beneath its feet.) days and 40 nights that Moshe was to spend in prayer on behalf of the PeopleEgypt finally (too late) acknowl• following the Sin of the Golden Calf. MEM edges G•d, not only now, but represents long prayer. HEI can stand for retroactively, as the One Who had the simple but eloquent 5•word prayer for fought for Israel in Egypt. Miriam's recovery from 'at which she SS DD TT :: Why the strong wind blowing all contracted in punishment for speakingSDT: disrepectfully of Moshe. And sometimes,night? Could not G•d have split the Sea neither short nor long prayer is appro•with the snap of a finger? The answer is: priate. At this point of the Exodus, theOf course. But the night's preparation for order of the day was decisive action. Move the miracles of the day serve several it! There is another example later in thepurposes. The Egyptians are lulled into a Torah of Moshe and Aharon springing into false sense of security when something is immediate action to stop a plague fromhappening that they can explain. They killing the People. We must know when to don't want to accept that the G•d of Israel pray and went to act, and when to do both. is performing miracles for His people. No doubt, their wizards explained the desert G•d tells Moshe to raise his hand winds and the effects it can have. Among over the Sea and split it, so thethe Jews, there are always individuals who People will be able to pass through would like not to admit to G•d's awesome it on dry land. G•d informs Moshe powers. They too will have their "excuse" that He will again harden Egypt's in the natural components of the miracle. heart so that they will continuePerhaps, most importantly, this wind (and their pursuit. The Egyptians willthe like) allows us to relate to and better finally know G•d's Might. Theappreciate, the miracles themselves. A guardian angel (pillar of cloud) that snap of the finger brings results too quickly was leading the People now wasfor us to think about what is happening. A repositioned between the Jews and night to ponder what was going on, further the pursuing Egyptian army, pre• enhanced the appreciation of the Children of Israel for what had happened, was venting contact. happening, and was to happen. Moshe raises his hand above the Sea and G•d causes a powerful easterly wind to blow all night,R'vi'i • Fourth Aliya • followed by a parting of the waters. 32 p'sukim • 14:26•15:26 The People of Israel enter the Sea on dry land, between walls [P> of 14:26 (6)] Moshe is now water. instructed by G•d to raise his hand

H2O 6 H2O once more over the Sea so that the the column. The next line has one waters may return. He does so and word, a blank space, a group of the Egyptians are drowned. Thewords (from 3•5), another blank People, however, have succeeded space, and then a single word to end in passing through the Sea and are the line. Call this, line pattern A. The ecstatic in their salvation. Theynext line starts with a group of attain true belief and trust in G•dwords (2•5), a space, and another group of words (3•5). Call this, line and in Moshe His servant.(Rambam pattern B. After the first line, the states that complete, solid, lasting faith in G•d rest of the Shira parsha consists of was attained at Sinai. Here we must say that another 29 lines, alternating pat• the belief was great, but not yet permanent.) terns A and B, ending with an A. [P> 15:1 (19)] Next comes the Then a line is skipped. Five more Song of the Sea. What makes the "regular" lines of Torah text finish off Song of the Sea so special is that it the column. The column with the is a direct quote of the People ofShira has the same number of lines Israel that G•d put into His Torah as all the other Torah columns, but verbatim. In other words, the rest is wider, as mentioned earlier. And it of the Torah is written by G•d; we has a lot of blank space and two blank lines. composed this part. It is an inspir• ing passage that has been incorpor• [P> 15:20 (2)] Following the Shira ated into the daily davening. portion is a 2•pasuk parsha describ• ing Miriam's rallying of the women SSS DDD TTT ::: It is written in Sefer HaCharei• to join in the Shira in their own dim that "he who says the Song of the Sea way. aloud and with joy, it is as if he was leaving Egypt at that moment • and his sins [S> 15:22 (5)] The People will be forgiven." In the merit of the Song continue their journey and fail to of the Sea, G•d split the Sea for the People find water for three days. When and forgave their transgressions. they do find some, they complain This 19•pasuk parsha is unique inbitterly (pun intended) of the the way it is written in a Seferinability to drink it. G•d directs Torah. The column that contains the Moshe to perform a miracle by Shira is wider than all the otherthrowing a special piece of wood columns in the Torah. It isinto athe water whereby the water Tradition to start the column with 5 becomes sweet. lines belonging to the previous parsha, beginning with the wordSSS DDD TTT ::: Aside from the literal meaning of HABA'IM. (The is one of thethe 5 text, this episode is considered an columns • out of about 245 • thatallusion to the primacy of Torah in the life does not begin with a VAV • in a VAV of a Jew. Both Torah and water sustain life Sefer Torah, that is.) Then a line is • spiritual and physical. In the same vein, skipped (this is very rare in the"three days without water" resulted in our Torah) and then the first line of AZ reading the Torah on Monday and YASHIR is written all the way across Thursday, so that in our wandering in the

H2O 7 H2O spiritual desert of life, we will not go Quail 3 miraculously appear in the days without spiritual water. This is butevening, and the people eat "meat". one "use" of the well•known analogyOn the next morning, the MN • between Torah and water. This idea is not protected by a layer of dew above just a matter of DRASH. The last pasuk of and below it • appears. The People this parsha tells that if we will harken toare fascinated by it and when they G•d's Voice and follow the Torah, keep the question Moshe, he explains the mitzvot... then all the ills that befell Egypt rules and procedures set down by will not be put upon us... G•d. Nonetheless, there were some who left over MN from one day to Chamishi • Fifth Aliya • the next, and this angered Moshe. And, despite being told that the 11 p'sukim • 15:27•16:10 MN will NOT fall on Shabbat, there [S> 15:27 (4)] The People next were individuals who went out to travel to Eilim and from there tosearch for it. Midbar Tsin, en route to Sinai. This [S> 16:28 (9)] G•d "takes note" of time, they complain about the lack this display of lack of faith and of food. "asks" how long we will continue [S> 16:4 (7)] G•d tells Moshe to refuse to keep His commands. about the MN (manna, mahn,o¨n) The parsha of the MN is our first real which He will soon provide for the introduction to Shabbat. This is the People. Moshe tells the People that meaning of the line in DAYEINU, had they will soon see how G•d hears You given us the Shabbat and not and listens to their complaints. MN brought us near Har Sinai, DAYEINU, is not just the food that sustains the there would be sufficient reason to people throughout their wandering, thank You... Although Shabbat is an integral part of Revelation at Sinai, it it is also a crucial test of the faith actually preceded Matan Torah. that the people should have in G•d. The MN was to fall daily except for Several customs and practices come Shabbat, and was not allowed to be from the Parsha of the MN. E.g. Our left over night (except for what fell use of two Challot at each Shabbat meal (ideally, this includes the third on Friday). This facilitated a meal, too, although many are lax constant strengthening of our faith with Seuda Sh'lishit) is a commem• in G•d • the need to "trust" Himoration of the MN which fell in double every single day. quantity on Friday, in honor of Shabbat. So too, the covering of the Shishi • Sixth Aliya • challa is partially due to the layer of dew that covered and protected the 26 p'sukim • 16:11•36 MN. We learn the important lesson that [P> 16:11 (17)] The account of the Shabbat is honored by being pre• MN continues... pared for. It is not just a corollary of

H2O 8 H2O the prohibitions of Shabbat that we prepare our food in advance, it is an essential feature of Shabbat and the MitzvaWatch role of the days of the week. According to Rambam, the prohibi• tion of T’CHUM SHABBAT has two The requirement of having three phases. The Torah prohibits going meals on Shabbat, Shalosh Seudot, outside a 12 MIL boundary, that is inspired by the pasuk that distance being related to the size of describes what Moshe said to the the encampment of Bnei Yisrael in people about their first (and all the Midbar. This is “logical” because subsequent) Shabbat. And Moshe it was in the context of the encamp• said, eat it (the MN) today, for today ment that the prohibition was first is Shabbat to G•d, today you will not commanded. The Sages drastically find it (MN) in the field. The three reduced the distance one may go instances of HAYOM (today) in the outside his “place of dwelling”, to a pasuk with eating and Shabbat, mere 1 MIL or 2000 AMOT (approx. inspired (shall we say) our Sages to 1 km). This measure was “borrowed” require three meals on Shabbat. (It's from the Torah’s discription of the more complicated than that, but Levite cities (the 6 cities of refuge we'll suffice with this explanation.) and an additional 42 cities to be Included in the instructions about given to the Leviyim after conquest the MN is the command not toand settling of Eretz Yisrael) and "leave our PLACE on the seventh their city•limits. This too has a day (to collect the MN)". This was “logic” to it. not just a rule for that generation; it Ramban holds that the whole topic of is a mitzva among the 613 • the T’CHUM is Rabbinic; that the Torah mitzva of T'chum Shabbatdoes not have such a restriction, and [24,L321 16:29]. Briefly, the point that the pasuk in this week’s sedra of T'CHUM is not about how farfrom which Rambam learns T’CHUM, we may walk on Shabbat. It is is talking about other Shabbat about how far AWAY FROM matters. HOME we may go. This is obvious It is important to understand that from the halachic details the ofprohibition of T’CHUM, be it T'CHUM. The weekdays are forD’Oraita or D’Rabbanan, was not going. Shabbat is for staying put (as meant to put a limit on physical defined by halacha) and being able exertion or the distance a person to "relax", to ponder G•d's Creation may walk on Shabbat. A person who and Mastery over all. lives in a house in the boondocks (yenemsvelt) which is located on a A sample of the MN was stored as small plot of land with a fence a remembrance for future genera• around it, is restricted to a distance tions. of about a kilometrer outside his fence. Another person who lives in a big city can walk from one end to the other • from Gilo to Ramot and back

H2O 9 H2O again • miles and miles • and notus. This battle repeats itself differ• have a problem of T’CHUM at all. ently • throughout Jewish History. And even the first guy with [P> the 17:14 (3)] G•d tells Moshe to house near no others can walkwrite down and tell Yehoshua that around and around his property all I (G•d) will wipe out the memory of Shabbat long. As long as he does not Amalek... This is not just Israel's go outside his T’CHUM, he’s okay. battle, but G•d's as well. (Not really, because he has to figure out why he spends all Shabbat walking in circles around his home.) The topics of T'CHUM and EIRUV are Haftara 52 p'sukim complex. This only touched on a few Sho’f’tim 4:4•5:31 points. In the time of the Judges, Bnei Yisrael found themselves cruelly Sh'vi'i • Seventh Aliya • oppressed. In the sedra it was 16 p'sukim • 17:1•16 Par'o; in the haftara it is Yavin and his general, Sisra. Devorah enlists [P> 17:1 (7)] The People journey Barak to lead an army against to Refidim and again complainthem. With the success of the about the lack of water. (It is notbattle, Devorah sang a song of the complaint itself that "angers"praise and thanks to G•d, similar in G•d • it is the apparent lack of faith nature to that of Moshe and Bnei and the doubt in the value of the Yisrael in the parsha. So too, the Exodus that casts a negative light People's faith in G•d had similar on the People.) In response, G•d"ups and downs" to those in the tells Moshe to gather the Elderssedra. Devorah was key to and People and strike a rock inrestoring a high level of faith in G•d their presence with his miraculous among the People and in leading staff. The result is water for thethe People to great victories. People. S'faradim read the Song of Devorah [P> 17:8 (6)] The final 9 p'sukim, as the haftara for B'shalach. which is also the Torah reading of Ashkenazim start earlier and Purim, tell of the attack by Amalek include in the reading the story of on the fledgling nation of Israel. It Sisra's temporary escape from is the arch•typical fight againstBarak and his army, only to find his those who would seek to destroy demise at the hand (and tent peg) of Yael, wife of Chever HaKeini.

H2O 10 H2O THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean

Lesson #461 Lost Property (Objects Deliberately Placed)

In the last two lessons there was set forth prior lessons. The halacha classifies seven criteria that had to be met beforeobjects that are deliberately placed or the finder had an obligation to pick up the appear that the may have been object that he had spied on the grounddeliberately placed where found into and to (attempt to) restore it to the owner. three categories, with different results Criteria (4) states that it must be a lostdepending upon amounts of supervision object. If it was not lost, as for example, in the area where the object was found; it was or appears to have fully been supervised, partially supervised or deliberately placed by the owner where it unsupervised. is now located, the finder must not pick it up. Even if it has an identifying mark, it 1. Assume that Shimon spies an object in will put the owner to the expense anda place that is fully supervised. For bother of having to locate the finder and example, Shimon finds a garment or an to give the identifying marks and retrieve ax next to a fence or a building, placed in the object. Perhaps even a manner more that the men working in that importantly, if the object has building no leave their belongings. Shimon identifying marks, it will probably be lost must not pick up the object if he to the owner forever. Thus the finder isconcludes that the owner deliberately admonished not to pick up such objects. placed the object there. This is true: In these lessons we shall set forth a few (a) whether Simon is certain of his guidelines for the finder conclusion or even if he has some doubts (i) when he must not pick up the object that he is correct; and (b) whether or not because it appears to have it been has an identifying mark. If Shimon deliberately left there by the owner; does pick up the object he may not leave the area where he picked up the object (ii) when he must pick up the object with unless he replaces the object where he the intent to restore it to the owner; and picked it up. The fact that the object (iii) when he may pickup the object toappears to have been deliberately placed keep it for himself or leave it where it is. there in a place that is fully supervised is sufficient reason for Shimon not to pick Whenever I state that the finder may keep up the object. In this situation Shimon the object for himself, it is assumed that does not transgress the Torah the object was found in a place wherecommandment not to turn away from found objects belong to the finder or has picking up lost objects because the object no identifying characteristics to obligate is not a lost object. Since the object is not the finder to announce his find so that the a lost object, there is no obligation on owner can reclaim his object, or Shimon is to take care of it and to restore it lacking one or the other criteria stated in to the owner, he need only replace it

H2O 11 H2O where he found it. If Shimon picks up the Gentiles, even if the money has no object and takes it away, he should take identification mark. We assume that the care of the object as he would have ofproprietor obviously lost it and did not any found object. If it has an identifying abandon hope of recovering it. If found in mark he should announce that he found an area of the store not reserved for the the lost object (but not use it) until proprietor it or his employees, the money becomes known to him who the truebelongs to the finder. It is not acquired owner is. for the shopkeeper by lying in the premises. One of the answers why not, is 2. Assume that Shimon spies an object in a place that is only partially supervised, that the public must be excluded by the whether the finder is certain that theowner from entering onto the premises owner deliberately placed the object there for the premises to acquire it for the or only thinks that the owner may haveowner, and a store is a place where the deliberately have placed the object there. proprietor wants customers to enter. If the object has an identifying mark, the A person enters a money changer's store finder must pick up the object and must or office or bank and finds money. If it is announce the find. If the object has noin a place where only the moneychanger identifying mark, the finder must not pick or his employees have access, the money up the object. If the finder does pick up belongs to the moneychanger or the bank the object; he must keep it (but not use it) even if the majority of the customers are until he ascertains who the owner is. Gentile. If it is found where the customer has access to proceed, it belongs to the 3. Assume that Shimon spies an object in a place that is not at all supervised. If the finder. object has no identifying mark, it belongs The topic of lost and found objects is a to the finder Shimon. This is true even if subject that is discussed in the Talmud in it appears that the owner deliberatelya chapter that for so many generations of placed the object there to return later to youngsters was their introduction to the get it. If it has an identifying mark, thestudy of Talmud. The Talmudic finder must pick it up and make discussion the includes the finding of fruit appropriate announcements. alongside an orchard and scattered Assume that Reuven is the proprietor of a produce. There is also discussed finding young birds. store. Shimon who may or may not be a customer, enters the store, spies moneyIf as a result of this lesson... if even one on the floor and picks it up. If it is found person will IYH go to a Talmud class to on or behind the counter or in a place that reacquaint himself or herself with the is reserved solely for the proprietor of the study of Gemara, then TT and I will have store, it belongs to the proprietor, even if been very successful. the majority of the customers are

H2O 12 H2O Spiritual and Ehical Issues in the Bamidbar Stories by Dr. Meir Tamari

"The Princes bring Offerings" [4] "The princes, on behalf of Israel,Aharon, BEHA'ALOT'CHA, when you brought of their gold, silver, fine flour, raise the lights. The kohein had to oil and incense, and the best of their stand on an elevated platform to flocks and herds in Chanukatkindle the lights of the Menorah" HaMizbei'ach, thus devoting their(Tanchuma 5). Shlomo HaMelech possessions to G•d and made His the windows narrow from the Sanctuary. However, the tribe of Levi inside but wide to the outside so that and its prince, Aharon, seem to bethe lights of the Beit HaMikdash missing from the consecration of the would shine outwards and pour out Mizbeiach. They really had sanctity no for the world. material wealth to offer, since they"Why is the tending of the Menorah were not destined to have a portion of mentioned here when it has already the Land. Instead, G•d commandedbeen written in Sh'mot 25:37 and in them to tend the lights of the Menorah Vayikra 24:2? When Aharon saw that in such a way as to unite all all the the princes had brought offerings mental and spiritual activities of theand these had been accepted, he nation in striving towards G•d. Thatwas greatly troubled, as he and his which was expressed by the princes tribe were not included. Perhaps this during the days of the consecrationwas a punishment for his part in the the kohanim had to do daily;Eigel a HaZahav? G•d comforted him, mission that Aharon as their princesaying, "Your offering will be greater had to express by tending the lightsthan theirs, for you shall tend and on each side towards the centre light light the lights of the Menorah which in the Menorah" (S. R. Hirsch). will shine for ever, while the offerings "G•d has no need for the lights will of cease with the destruction of the flesh and blood, for how is it possible Temple" (Tanchuma, Bamidbar 5). for us to brighten He whose light fills "How were the lights of the Menorah the whole world. Human beings cana comfort to Aharon, more than the only light something from anotherAvodah on Yom Kippur that was light or fire, whereas He makes light permitted only to the Kohein Gadol, from darkness, as it is written: '...and whereas the setting of the Menorah darkness upon the surface of thelights was done by any ordinary deep, and G•d said 'let there be light kohein? After all, the Menorah was and there was light (B'reishit 1:3•4).part of the Temple service and so He only commanded the lighting ofwould cease together with the rest of the Menorah to elevate us; 'say tothe service when the Temple was

H2O 13 H2O destroyed. This promise to Aharon,commanded by G•d" (Sifri Zuta 9). however, was a reference to "Even the though Aharon lit the lights for candles of the Menorah of Chanuka39 years, he continued doing so with that exist forever, even after the the same devotion and intensity as on destruction of the Bet HaMikdash"that first day. His service never (Ramban). "It was the overflowingbecame mechanical or rote or mere spirituality and ecstasy of Matityahuritual" (Vilna Gaon). and his sons, kohanim, descendants "Levi Yitschak of Berdichev asked of Aharon that empowered them towhat kind of merit is ascribed here to defeat the Greeks, purify Aharon. and That he did what G•d re•consecrate the Temple and restore commanded? Any simple Jew in sovereignty to Israel" Berdichev (Shem would have been able to MiShmuel). The gifts of the princes is do the same had G•d commanded the Torah reading for Chanuka andhim. But no, answered the our kindling of the lights then is anBerdichever. If I would have had to expression of our thanks for G•d'slight the Menorah in the Mishkan, salvation, as was Aharon's lighting at something that had never been done the consecration of the Mizbei'ach,before by anyone and something that that concludes that Torah reading. was going to be eternal, I would have "Why did the tribe of Levi merit thatbeen filled with ecstasy and joy. In their lighting of the Menorah shouldthat state, I, and any other Jew from continue even after the destruction of Berdichev, would have spilt the oil or the Temple? Sanctity came downextinguished the lights or stumbled or from Heaven to enable humans toknocked over the Menorah. The merit worship G•d, so all the avoda of theof Aharon lies in the fact that filled kohanim in the Beit HaMikdash waswith ectasy and joy he was still able only within the Temple walls andto do everything exactly as G•d hidden from the outside world. When commanded. the Beit HaMikdash was destroyed,The Avnei Nezer told that once he that avoda had to cease. However, in saw Menachem Mendel of Kotsk the lights of the Menorah, sanctitydavening in private on Yom Kippur flows from below to Heaven just asand he was like a pillar of fire. There the wicks draw up the oil and the light was neither sound nor motion nor any burns upwards; so the lighting of the outward sign. That is ecstasy of the Menorah continues even after themind, the most sublime and most Temlpe was destroyed" (Avnei Nezer elevated of all ecstasy "(Shem Mi• of Sochochow). Shmuel). "And Aharon raised the lights in the"This is the offering of the prince of Menorah exactly as G•d commanded the sons of Levi, Aharon the son of Moshe; to teach us the merit Amram." of Aharon that he was careful not to change anything, neither adding nor subtracting anything from the service

H2O 14 H2O MISC section • contents: Before we deal with your A important dilemma, let us point out [1] Vebbe Rebbe a few things. First of all, you should confirm, by giving the details to an [2] Candle by Day expert on Choshen Mishpat (monetary [3] From Aloh Naaleh halacha), that you are indeed clearly [4] Wisdom and Wit exempt. These halachot can be complex and the way you view the case may be [5] Parsha Points to Ponder subjective. Secondly, consider that [6] Portion from the Portion although your acquaintance may not be aware now who caused the damage, the [7] Eco•Rabbi truth may come out, and the heartache you [8] from Machon Puah are trying to avoid now could boomerang back hard. [9] Torah from Nature We will now continue with your question, [10] MicroUlpan leaving you to confirm the above issues. [11] Shabbat Shira We have not found an explicit source on the matter and so we will compare the [12] Divrei Menachem matter to related concepts. Most of them point in one direction and the others can be [1] From the virtual desk of the OU easily explained. VEBBE REBBE The Shulchan Aruch (Choshen Mishpat The Orthodox Union – via its website – fields12:6) says that if Reuven is obligated to questions of all types in areas of kashrut, Jewish pay Shimon, he must not make it difficult law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish to extract money in order to pressure Studies, Jerusalem, headed by Rav Yosef Carmel Shimon to agree to a compromise. and Rav Moshe Ehrenreich, founded by HaRav However, the Tumim (12:5) says that if Shaul Yisraeli zt"l, to prepare rabbanim andShimon owes Reuven a corresponding dayanim to serve the National Religiousamount, but Reuven cannot prove it, he community in Israel and abroad. Ask the Rabbi is may be difficult in order to get to the just a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. Theresult. Avoiding the need for an argument following is a Q&A from Eretz Hemdah... and possible Din Torah is no worse than that. The Pitchei Teshuva (CM 12:8) cites I damaged someone's property in a distinction between active obstruction, Q a manner that I should not havewhich is forbidden, and using a convenient to pay. He does not know who non•action to gain advantage, which could caused the damage and how. I heardbe permitted. Here too, regarding a that he wants to know who did it andnon•action taken to uphold one's true make him pay. Must I step forward and rights, it should certainly be permitted. take the risk that he will give me a hard There is an important rule (although one time (which is likely, giventhat is his hard and dangerous to apply) that personality) by not believing whatone may, under certain circumstances, take happened or not understanding that I do the law into his own hands rather than not have to pay? having to go to the trouble of taking the

H2O 15 H2O matter to a Beit Din (see Bava Kama 27b Ask the Rabbi Q&A is part of Hemdat Yamim, the and Shulchan Aruch, CM 4). Based on the weekly parsha sheet published by Eretz Hemdah. guidelines found in that context (which are You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. beyond our present scope), there should not And/or you can receive Hemdat Yamim by email be a problem to simply not volunteerweekly, by sending an email to information and thereby avoid having the [email protected] with the message: matter arise with the associated hardship in Subscribe/English (for the English version) or assuring one's rights. Subscribe/Hebrew (for the hebrew version). The Gemara (Shavuot 31a) prohibits acting Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for in a deceptive manner in Beit Din in order Israel to win a deserved case because it is a violation of "distance yourself from matters of falsehood" (Sh'mot 23:6). It appears that [2] Candle by Day in the absence of deception, if one can gain what he deserves by not coming forwardSometimes we credit ourselves with with an admission, it should be permittedhaving FORESEEN the future, when (see also Chut Hameshulash I, 15). the truth is that we have MANUFACTURED it. One source that seems to contradict our thesis is the severe steps (includingFrom "A Candle by Day" by Rabbi Shraga Silverstein cherem) that are taken against one whoA Candle by Day • The Antidote • The World of Chazal refuses to submit to adjudication when so by Rabbi Shraga Silverstein requested (see Shulchan Aruch, CM 11 and Now available at 054•209•9200 14). How could we punish someone if he claims, and for all we know is correct, that he owes nothing? The answer, though, is[3] CHIZUK and IDUD simple. It is not that the defendant hasfor Olim & not•yet•Olim respectively refused to fulfill an obligation in relation to Eretz Yisrael is hardly mentioned at all in the plaintiff and present himself Parshat for B'shalach with the exception of a adjudication. Rather, since a Torah society fleeting reference in the story of the manna (or any society for that matter) must haveand in the conclusion of the poetic Shirat an effective court system, once the courts Hayam. Yet the drama of developing those determine that he is to submitcharacteristics to necessary for adjudication, he must be prevented fromnation•building is very much the essence of snubbing the system and rendering the itParsha. toothless. Indeed, only if Beit Din has The fragile and vulnerable mettle of the made their credentials clear do the people of Israel that we first meet in sanctions apply (see ibid. 11:2 and Rama B'shalach was such that G•d felt it 14:3). necessary to choose for them a meandering Thus, dependent on the caveats presented path in the desert rather than the logical above, you would not have to volunteerroute. The logical route was the direct and that you damaged your acquaintance'sshort caravan route, but its choosing would property to avoid unjustified difficultieshave resulted in the callow nation turning that would ensue. on its heels back to Egypt at its first encounter with the hostile Philistines.

H2O 16 H2O Later, at the shores of Yam Suf, we find a in it. That spirit inheres in the type of Jew people panicked and nearly hysterical with who constantly labors to achieve and to fear crying out to Moshe that their backsmaintain the delicate but tensile balance are to the sea as the menacing Egyptianbetween self•reliance and faith, between horde approaches. Moshe's response is:"taking the plunge" and trust in Hashem, "Stand still and witness the salvation ofbetween acceptance of responsibility and G•d!" But the Almighty's plans deviateawareness of our dependence on the from what Moshe has in mind. "Why doAlmighty. you cry out to me?!" He asks Moshe. Rabbi Shalom Kurz, Beit Shemesh "Speak to the Children of Israel that they go forward!" And the Midrash amplifiesTHOUGHTS as contributed by Aloh Naaleh members for this idea. Nachshon son of Aminadav ofpublication in the Orthodox Union's 'Torah Insights', a the tribe of Yehuda plunged into the waters weekly Torah publication on Parshat HaShavu'a and the Yam Suf split open. (Mechilta) The bravery, initiative and sacrifice[4] Wisdom & Wit demonstrated by Nachshon and those who followed him were but the first steps in R' Naftali was very involved in hachnasas developing the mentality of a free peopleorchim • offering hospitality to those who who could dedicate themselves needed to it. conquering Eretz Yisrael and living up toOne of the residents of his town was known the responsibilities of G•d's Torah withinto be a thief. R' Naftali knew that the man that land. Indeed the transformation of the also was all alone, and had no relatives. slave•mentality to the independence Sympathizing of with the man's situation, R' spirit necessary to fight a war of conquest Naftali would often invite the man over for could not possibly occur overnight. meals It and would even have him sleep over would, in fact, take forty years of toughon occasion. Many people expressed their wilderness conditions to harden them and surprise and disapproval of R' Naftali's willingness to host a thief in his home. teach them the requisite endurance and courage. (Rambam, Moreh Nevuchim) R' Naftali explained his actions very simply: "The Torah," he said, "lays out various In the modern period of Return from thepenalties for theft, such as paying double, or galut a similar process has had to transpire. paying four or five times the amount. There Rav Meir Simcha of D'vinsk (known foris nothing in the Torah which states that the his commentary Meshech Chochma) rules is of hachnasas orchim are suspended in quoted as having said that after the Balfour the case of a thief. At most, once must be Declaration and after the San Remomore alert in the presence of a person known Convention "the fear of the Oaths to has be a thief in order to insure that he doesn't disappeared". Without elaborating here on steal anything, but that does not absolve one the Oaths (Ketuvot 111a), it is clear that his of the requirement to offer hospitality to a intention was to highlight that in person the in need. modern period a new spirit had taken hold Shmuel Himelstein has written a wonderful series for within the Jewish people • a willingness to ArtScroll: Words of Wisdom, Words of Wit; A Touch of initiate, to struggle physically for the Land, Wisdom, A Touch of Wit; and "Wisdom and Wit" — to fight for it, if necessary even to die for it, available at your local Jewish bookstore (or should be). but, hopefully to live, to work and to thrive Excerpted with the permission of the copyright holder

H2O 17 H2O [5] Parsha Points to Ponder 2) The Ohr HaChayim teaches that hearing that G•D would save them was not enough B'SHALACH to calm the nerves of this nation. After all, the redemption from Egypt was a 12 month 1) The Torah relates that G•D led the Jews ordeal. Therefore, Moshe emphasized that on a path more distant for Egypt out theG•D was not only going to save them but fear that the Jews would return to Egyptthat there salvation would come TODAY upon being confronted with war (13:17).without a drawn out and prolonged How can we reconcile this with the factprocess. that the Jews left Egypt armed and clearly ready for battle (13:18)? 3) The Ramban explains that a strong Eastern wind was not an unusual 2) Why does Moshe specify that the G•D's occurrence. G•D specifically used this salvation was going to occur TODAYnatural force to perform this miracle to (14:13)? give the Egyptians the opening to deny that 3) Why did G•D split the sea using an it was G•D and to chase the Jews into the Eastern wind and why does the Torahseabed. relate this seemingly unimportant piece of information (14:21)? Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim and Machon Maayan in Beit Shemesh and is the POSSIBLE ANSWERS... author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith" Ponder the questions first, then read here (Feldheim) and "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" just released by 1) The Kli Yakar answers that there is aDevora Publishing. [email protected] difference between those referred to as AM and those referred to as BNEI YISRAEL. [6] The BNEI YISRAEL were the Jews who were on a higher level spiritually and, thus, worthy of the title CHILDREN OF ISRAEL. AM refers to an element that was more distant from G•D and not as spiritual. They were part of the nation, hence the title by Rakel Berenbaum AM, but were not living up to the lofty FEEDback to [email protected] level of BNEI YISRAEL. The Torah uses the word AM when relating G•D's fear that THE LESSONS OF MANNA the people might want to return to Egypt. AND TU BiSHVAT The less spiritually connected were the In the second month after the Jewish ones who would want to return to Egypt nation was redeemed from Egypt, they when faced with war. The people who left arrived in the Wilderness of Zin. But Egypt armed are described as BNEI the desert is nothing like Egypt with its YISRAEL. They were on a high level abundance of produce due to the spiritually and were armed and ready for waters of the Nile. The desert is dry battle, confident that G•D would bring and sparse. The people looked around them victory. them and saw nothing growing that would satisfy their hunger. They feared

H2O 18 H2O they would not be able to find any food abundance of fruits on T"U BiSHVAT, in the desert and would starve and to review the laws of blessings. Let's death. They started complaining about hope we have a bit more KAVANA in this. our blessings before the food we eat Hashem took this as an opportunity to and after, and remember that all this teach the nation an important lesson. abundance that we have comes to us He brought them manna • food fromfrom HASHEM • just like the manna heaven. The IBN EZRA says that the came to our ancestors. manna was such a great miracle that it This week's recipe contains something was even greater than the Splitting of to remind of the manna (white rice) and the Sea. How could this be? The dried fruits for TU BiSHVAT. It is one of splitting of the sea was an amazing my favorite recipes. event • even Hollywood made a motion picture about it. What was so special about the manna • some white grains WHITE RICE AND that fell from the sky? DRIED FRUIT MOUNTAIN The IBN EZRA explains that it was a 2 cups cooked rice bigger miracle because the manna was with the Jews throughout the 40 years ½ cup brown sugar in the desert • day in and day out. This ½ cup raisins showed them that even a desert can not hamper Hashem's capacity to12 dried apricots provide for His nation, Israel. This is a 14 dried cherries lesson that we must carry with us throughout history. ½ cup almonds The lesson of the manna is one that we ½ cup pecans bless G•d for every time we eat bread. 8 pitted dates BIRKAT HAZAN is the first of the four blessings that make up the BIRKAT 8 dried figs HAMAZON • the Grace after meals. It 8 dried pineapple slices precedes the blessing AL HARETZ (you can substitute whatever dried fruit V'AL HAMAZON • for the land of Israel. you prefer as long as you have an The blessing is a statement that just assortment) like food (the manna) was never lacking in the desert, it should never be Mix the rice with the sugar and raisins. lacking in our future. Grease a round,medium sized, heat• According to SEFER HACHINUCH our resistant transparent bowl. Organize 6 blessing is our way to remind ourselves apricots, evenly spaced, at the bottom that G•d doesn't lack anything and isof the bowl. Place a cherry in the the source of all our good • He center is and between each apricot. BARUCH. With this acknowledgement Place an almond on either side of each we will be worthy to receive more ofcherry. Add a line of pecans. Put a G•d's blessings. third of the rice mixture carefully on top It has become a custom to eat of an the fruit design. Be careful not to ruin

H2O 19 H2O the design. Push down the rice. Add a Gealic word for whiskey is "usquebaugh" line of dates and figs on the walls ofalso meaning "water of life." The the bowl so that they will be seen from connection between water and life are the outside. Add another third of thefound throughout mankind's cultures. rice to the bowl. Organize another In Judaism, we call our Torah "water of decorative layer of the rest of the dried life." Many hassidim and mystics will fruit on the walls of the bowl. Cover claim to get drunk from their learning. The with the rest of the rice. Cover with description of the Jewish people's salvation aluminum foil and steam in a covered through water shows to what high a regard pot ( add about 3 cups water) for 45 Judaism holds water. minutes. Remove aluminum foil and turn rice dish onto a serving plate. You After leaving the sea behind, the Jewish will be left with a beautifully dried fruit people travel three days in the desert and decorated rice dish. do not find water. This is the power of water. So shortly after being saved from slavery and then the hands of the Egyptian [7] Eco•Rabbi www.GreenProphet.com army there is already dissent and Excerpts from a weekly blog by displeasure with Hashem. Yaakov Reichert, drawing lessons in Moshe finds a well but the waters are bitter ecology from Parshat HaShavua and no one can drink them. God explains to Water of Life Moshe how to sweeten the waters. But the commentaries take this story as a metaphor Par'o finally agrees to let the Jewish people for life. Water is equated with Torah in leave Egypt. However, after six days of not Judaism. The Rabbis explain that from that having his slaves anymore, Par'o had lesson a Moshe taught us that we cannot go change of heart. He sent out his army and three days without Torah. chased the Jews to the Reed Sea. With The universal Jewish practice of reading a nowhere to go, the Jewish people, literally preview, so to speak, of the coming weekly between a rock and a hard place, turn to Torah portion on Monday and Thursday Hashem. morning, as part of the service, is The Torah describes how overnight a great based upon this idea of not going for three wind blew and created a dry pathwaydays without hearing the Torah being read. through the sea. "And the waters were a Torah, water, life, these are interconnected great wall surrounding them on their left in our tradition. In today's modern world it and on their right." But when they were all is easy to forget how dependent on water through, and the Egyptians followed, the we are. All one has to do is turn on the walls came tumbling down and destroyed faucet and water comes pouring out. Let us the strongest ancient empire in one fell not forget how precious water truly is. I swoop. don't think one needs to walk through a sea Many cultures hold water in the higheston dry land to see quite how much power it regard, attributing to it, and rightfully so,has over our lives. their life. "Vodka" actually means "little water" a shortened version of the original "zhiznennia voda" or "water of life" • The

H2O 20 H2O [8] From Machon Puah information in a private way through Internet forums where one can chat with others without having to expose any personal To Tell or Not to Tell details. This week we will discuss another case that So if the doctor tells one couple that they do raises an ethical concern for doctors morenot have Huntington's but does not tell the than for Rabbis. It involves Huntington'snext couple, it is natural to assume that the Disease, a neurological disease that causes couple who hears nothing can deduce that jerky movements and progressively getsthey do have the disease • otherwise the worse and is related to problems that candoctor would have told them not. shorten one's life span. Usually it affects people over the age of forty and has a thirty So the doctor is now faced with a serious year span. dilemma, should he tell the couple that they do not need to undergo PGD, but then by In a case where a man knows that his father extension tell the next couple information had the disease then he has a 50% chance of that they do not want to hear. Or should he contracting the disease, but, of course, there tell no one and then make certain couples is usually know way of knowing whether he undergo unnecessary treatments for the sake will get it or not without testing of him"the greater good"? genetically. I do not have an answer to this question but There have been a number of cases raise of it here to show that this technology couples approaching their doctor saves and lives and gives hope, but can also raise requesting that they undergo PGD in order to huge ethical questions, often without good ensure that their offspring will not have the answers. disease. However these couples are not interested in The Puah Institute for Fertility and finding out whether they themselves haveGynecology in Accordance with Halacha is Huntington's Disease, since they are young based in Jerusalem and helps couples from and healthy and not inclined to learn thatall over the world who are experiencing sometime in the future they may be affected. fertility problems. Puah offers free counseling in five languages, halachic So the doctor is being asked to check their supervision, and educational programs. embryos but not them. Puah has offices in New York, Los Angeles In the course of checking their embryos, the and Paris. To contact the Puah Institute doctor discovers that they do not haveplease call 1•800•071111 in Israel or in the Huntington's Disease at all and so really do US 718•336•0603. not need to undergo PGD, and so the doctor Visit our website: www.puahonline.org really would like to tell them so as to prevent them having to undergo any unnecessary treatment. Were the doctor to tell them that they were not carriers of Huntington's Disease they would be able to have children naturally without needing any assisted reproduction. This information is obviously private, but in today's world people tend to share

H2O 21 H2O [9] Torah from Nature about all other mammals... The long•beaked echidna is native to New ECHIDNA a.k.a. Spiny Anteater... Guinea, weighs 6•16 kg... and is endangered. It has spines of varying length Not related to the anteater, but has long interspersed with fur on its back, sides and sticky tongue and does eat ants, hence the tail. The snout is tubular with a very small name... pronounced a•KID•na, it is a mouth, through which the long tongue can mammal but a very primative one... be rapidly extruded and retracted. Its lack Mammals are mostly viviporous, i.e. of teeth is compensated for by rows of live•bearing. Most viviporous mammals are "spikes" on their tongue... it is mainly placental, i.e. their young develop in a nocturnal (active at night) and crepuscular womb and have reached a certain stage of (feeds at dusk and dawn)... Perhaps most development at birth. Some viviporous striking feature is their extraordinarily mammals are marsupials, i.e. pouched large and complex brains and relatively animals (kangaroo, koala, possum...) and high intelligence, entirely unexpected in their young are born at a much earlier "the world's most reptile•like mammals." stage of development and need time in The spines on its body can be erected and their mother's pouch to continue their its arms and legs withdrawn, as a hedgehog development until ready for their does. Echidna in captivity can live until 50 "childhood". And then there are the years old. Although they are called Spiny oviporous mammals, a.k.a. monotremes. Anteaters, earthworms are a significant They are the only egg•laying mammals in part of their diet... they are prized as a existence. Members of this category game animal (meaning people like to eat include only the duck•billed platypus and them!)... short•beaked echidna are found in two species of echidna. Echidna lay one Australia... An echidna's tongue can stick grape•sized, soft, leathery egg a year, about out up to 17cm beyond its snout... They three weeks after conception. The mother have no significant predators, although rolls the egg into a pouch on her front they are eaten on occasion... If an echidna where the egg incubates for about 10 days. is suddenly disturbed and it is located on The newly hatched echidna is known as a soil at the time, it can dig while remaining puggle and is smaller than a jellybean. It horizontal and will look like a sinking ship... nurses within the pouch from milk the not on soil, it will curl into a ball or wedge mother produces and exudes through a itself into a rock crevice... Their scientific hole into the pouch (no nipples); the name Tachyglossus means 'swift tongue'... puggle laps up the milk rather than suckles. which can slither in and out 100 times a At 50 days or so, the mother digs a minute... nursery burrow and deposits the puggle in it. She "visits" every 5•10 days to "nurse". At age 7 months, the puggle is weaned. Echidnas have poor vision but excellent hearing and sense of smell. They hear through slits in their heads, behind their eyes, lacking any external ear... The have short, strong limbs with powerful claws... their hind legs face backward! unlike just

H2O 22 H2O [10] MicroUlpan camp late Friday night and were planning to "make a liar" out of TU BiShvat HIGI'A... Moshe by "finding" the MN on Shabbat morning. Their plan was thwarted by birds Tree = EITZ, ILAN that had eaten up the MN before they could "hatch" their plan. This preserved Trunk of a tree is the GEZA the integrity of G•d's word and Moshe's. In Root(s) = , SHORASHIM grateful acknowledgment, the custom Branch(es) = ANAF, ANAFIM came about to feed birds (whose food supply during the winter is skimpy, at best) Leaf/leaves = ALEH, ALIM on (Erev) Shabbat Shira (and all winter Foliage = EILVA • Twig = ZERED long). Stump = GEDEM • Shoot = CHOTER A different reason • but one that also is based on HAKARAT HATOV, is that we Pith (the soft, spongelike, central cylinder "borrowed" Song from the birds in order of the stems of most flowering plants and to thank G•d and acknowledge Him for trees...) = LIBA the miraculous events of the Exodus, Bark = SUT which culminated with the Splitting of the Sea. Song is the bird's method (so to speak) of praising the Creator. Since we [11] Take a Bird to Lunch... used that medium at the Sea, we feed this Friday birds on (Erev) Shabbat Shira • sort of like There are two reasons (at least) for thegiving them a royalty for our use of their custom of feeding birds on Erev Shabbat "professional" talents. Shira. One way or the other (or another), we (Although the minhag is associated withneed to be sensitive to the needs of other Shabbat Shira, there is a halachic problem creatures, and to teach our children about in feeding birds • other than one's ownHAKARAT HATOV. So don't just do it; birds on Shabbat. Therefore, the "transfer" make it a family project. of the custom to Erev Shabbat. FeedingSome bird facts: There are close one's own birds is an obligation; feedingto 10,000 different species of birds in the birds in the wild is considered an added, world... divided up into 142 families... unnecessary burden and is called UVDA estimated 100 to 200 billion birds in the D'CHOL, weekday activity. This shouldworld... there are about 1.5 billion not be done on Shabbat.) Red•billed Quelea, which lives in Africa, The Torah (in Parshat B'shalach) tells usmore than any other bird... The Ostrich is that some people went out looking forthe largest living bird. Heaviest bird that MN (manna) on Shabbat, even though G•d flies is the Kori Bustard of Africa and (through Moshe) had told then that noweighs up to 20 kg. Wandering Albatross MN would fall on Shabbat and that theyhas a wingspan of over 3.5 meters. The were to stay put. We have a Tradition that Bee Hummingbird is the smallest bird in the people were Datan and Aviram, and the world. Largest known nest in the that they had scattered MN around theworld belongs to the Mallee Fowl

H2O 23 H2O Australia, 5m tall and over 10m wide.Towards better Davening Peregrine Falcon is the fastest bird. Birds normally fly under 150m, but some fly as and Torah Learning high as 6km up. Many species "fly south for No column this week (but daven better the winter", looking for warmeranyway) temperatures as well as more abundant food supply. Migration can take from 3 days to 4 months.

b Upper•left are the Pillar of Cloud [12] Divrei Menachem by day and the Pillar of Fire by Parshat B'shalach brings us to the close of night. the Exodus story. As part of the narrative,b Below them is the Davka Judaica we are told that Moshe took the bones of Clipart scene of the splitting of Yosef with him for he had firmly adjured the sea. [HASHBEI'A HISHBI'A] Bnei Yisrael, saying, "G•d will surely remember you, and b The tambourine in the middle is you shall bring up my bones [ATZMOTAI] TOF MIRIAM. from here with you." b The tire with a blowout Our Rabbis ask why was it necessary for the represents the wheels of the Torah to use the double emphasis,Egyptian chariots that fell off and HASHBEI'A HISHBI'A, when referring to caused the chariots to become Yosef's request of his brothers. Rashibogged down in the sea bed. Part comments that Yosef knew that in hisof the destruction of Egypt took lifetime, the brothers would be unable to place when their supreme achieve this merciful act; thus, the repetitive arrogance turned to shock and term indicates that his siblings were to pass panic at that moment. Soon on this command to their children andthereafter, the waters of the Sea grandchildren, until the right time would drowned them, but the occur. demoralizing effect of their Clearly, we can understand this in a deeper wheel•losing experience was part manner. Let us render the Heberewof their punishment. expression ATZMOTAI as ATZMUTAIb Upper•right is the water coming which means my essence. Now from we a rock that Moshe struck comprehend that Yosef is instructing his with the Staff. brothers regarding the nature of Jewish b education: "It is important that you transfer The bird under the stream of the intrinsic values for which I stood to the water is a quail, as in quail • future generations". S'LAV, that preceded the MN (i.e. manna). Moreover, says Yosef, these values need to be transported to Eretz Yisrael. For, surely, b The two challot to the left of the only in the land of Israel can one fulfill quail is LECHEM MISHNEH, which oneself totally as a Jew. commemorates the double portion of MN that fell on Friday Shabbat Shalom, Menachem Persoff in order to provide for Shabbat.

H2O 24 H2O We not only USE double challotTTRIDDLES... are Torah Tidbits•style on Shabbat to remember the MN, riddles on Parshat HaShavua (sometimes on the but we cover them top calendar). and They are found in the hard•copy of bottom to remind us of the twoTT scattered throughout, usually at the bottom layers of dew that protected the of different columns. In the electronic versions MN. The MN was our introduction of TT, they are found all together at the end of to Shabbat. the ParshaPix•TTriddles section. The best solution set submitted each week (there isn't b Hence, the candle always sticks a best) wins a double prize a CD from top•center. Noam Productions and/or a gift (game, puzzle, b The worm ate the leftover MN • book, etc.) from Big Deal. there should not have been any TTriddles are scattered through the hard copy of leftovers. Torah Tidbits and are listed in the email and web versions. They are in the order in which b Three facets of the battle against they are found in the hard copy, but not Amalek (bottom•left & center):necessarily in the order in which they were Moshe's upraised hands,originally conceived. In the wild, they are Yehoshua's sword, and the pensometimes overlooked. If you are interested, go with which the account of thepage by page and keep your eyes peeled. battle was written down. b Lower right is the representations Last issue’s (BO) TTriddles: of the Haftara. The singing bee is Dvora. [1] WHO ELSE BESIDES THE LOCUST? b Thunderbolt = BARAK, Devorah's A key clue for this TTriddle is the word WHO rather associate. than the expected WHAT. Of course, a clue does not necessarily turn the TTriddle into a give•away. In b Milk that Yael gave to Sisra, and Moshe's description to Par'o of the impending the tent peg with which she killed ARBEH plague included the expression, V'CHISA ET him when he fell asleep. EIN HAARETZ, and they will cover the eye (lit.) of b The piece of a brick the wallearth (we might say, the face of the earth). A represents the brick pattern ofvery similar wording is used by Balak in his words in the Torah for AZ description to Bil'am of BNEI YISRAEL. The nation YASHIR. that left Egypt, HINEI CHISA ET EIN HAARETZ... has b The upside•down heart refers to covered the eye of the earth. the phrase VAYEIHAFEICH L'VAV... Par'o had a change of[2] Internal contradiction in THE night's heart... again. name b The stop sign with the wordTHE night refers to the night of the Exodus, which Shabbat is found at the limit ofwe, of course, commemorate on Pesach in general one's T'chum Shabbat, Shabbat and the Seder night, in particular. That night is boundary, which according todefinitely entitled the the definite article THE, since Rambam is D'ORAITA it andwas a night like no other. We express that in the according to Ramban isfamous MA NISHTANA. HALAILA... The Exodus night completely D'RABANAN. is known as LEIL SHIMURIM, Night of Watching, Night of Protection • something like that. One of the

H2O 25 H2O graphic elements in last week's ParshaPix was a tin the issue is that some shuls are insistent on a can, representing canned food, which in Hebrew is particular MIVTA, a specific style of pronunciation. known as SHIMURIM, literally, preserved. Food is Many shuls are not that MAKPID. I was in a shul kept in cans so that they will last a relatively long once and was offered MAFTIR. When I asked if it was time, certainly longer than freshly prepared food. okay if I read the haftara in Ashkenazic mode, the One of the features of Seder night is the KorbanMAFTIR card was politely exchanged for one of the Pesach • available when we have a Beit HaMikdash "regular" Aliyot. A shul can decide to go one way or but temporarily merely remembered in various ways the other; the most important thing is do function in at the Seder, including the ZERO'A, AFIKOMAN...a way that avoids embarrassing or insulting anyone. One of the rules of the Pesach • the subject There's a lot more to be said on this topic • we'll of one of the 613 mitzvot, one of the hold 365 that for another time. A different, related topic prohibitions • is not to leave any of it over until the is NUSACH of a shul different from one's personal morning. LEIL SHIMURIM, then, definitely does not NUSACH. To be discussed at some time in the apply • and patently contradicts • the no•leftover future, IY"H. rule for KP. [4] covenant, visit, birth, exit [3] name of Bangkok car rental company See elsewhere (hopefully) for the answer to this As with most TTriddles, this one started with theTTriddle. If you don't find it elsewhere in this issue, answer and the TTriddle was formed to lead back to then consider it a renewed TTriddle giving you the answer. Sometimes that works well; sometimes another chance to solve it before we publish the it needs to be bent, twisted, and shaped to fit."correct" solution. "Correct" really means our Sometimes, we actually abandon an answersuggested solution; TTriddlers often come up with because no TTriddle develops. In this case, there other acceptable solutions. were personal reasons for coming up with something, far•fetched or otherwise. The company [5] Ed. note: Could be the origin of our in question could be called AUTO•THAI, a name sound•alike (okay, a sound•similar) to OTOTAI, My L'MAAN TIHYEH TORAH HASHEM B'FICHA, so that OTOT, My signs. The word occurs twice in the G•d's Torah should be in your mouth • that's the beginning of Parshat Bo • SHITI OTOTAI and literal meaning of the pasuk. It means something V'ET•OTOTAI. That's all there is to it, except the like, so that you will always remember (keep in personal reason for using it. In my shul in Ramot mind) G•d's Torah. Last week we wrote about what Eshkol, I often layn (read the Torah) at early Mincha the Gemara teaches us from this pasuk • that Torah, on Shabbat. I read in the Ashkenazic pronunciation T'filin, etc. can only be made with materials from (of my upbringing) which results in these two kosher animals, i.e. of that kinds that may go into phrases coming out as SHISI OSOSAI and V'ES our mouths • the kinds that may be eaten. For this OSOSAI. Two guys in shul often heckle me for my TTriddle, we use the first definition of TIDBIT • a pronunciation (in good fun, not critically) and small tasty bit of food. When we first started OSOSAI is their favorite word to pick on. As it turns producing Torah Tidbits, someone objected to the out, one would prefer OTOTAI but the other would name because it reminded him of chopped liver on be most comfortable with OTHOTHAI, since he is of a cracker. But that is exactly what we would like to TEIMANI origin. Until we all go with TH, which is come to mind. Kosher caviar, perhaps, but chopped most probably the correct way to say the TAV liver is fine (especially if the onions are fried very without a DAGESH, then my S and the other's T are well). Torah Tidbits, then can also connect well to equally acceptable. The above anecdote was meant the pasuk quoted above. to be light and humorous, but the serious side of

H2O 26 H2O [6] What's Mezuza + Bo? another for the eating of KP. We think this one was kind of easy; we throw in an Old Business: Last week (Bo) we reported on a easy one every so often so that some attempted TTriddle from Parshat Va'eira about RLTs TTriddles do not get totally depressed by not being (root•linked trios), three sedras whose names able to solve TTriddles. And, by the way, we'll say share a common root. This week's sedra is part of again that even if you cannot solve any on youran RLT • Vayishlach, B'shalach, and Sh'lach. We own, it is fun (sometimes, and for some people)asked about RLDs (duos); we listed some and YYW and educational to read the TTriddles report each supplied the rest of them. Ours are listed in TT 846 week, because the answers often contain extrap.13; these are YYW's others: T'tzaveh & Tzav, Ki comments which sometimes teach and sometimes Tisa & Naso, B'chukotai & . amuse and sometimes both (and probably, sometimes neither). A Mezuza contains two Par• This week's TTriddles: shiyot, the ones we call SH'MA/V'AHAVTA and[1] Big Bear's zeta & 80 V'HAYA IM SHAMO'A. Each of those two contains[2] Avraham, Rivka, Lavan, Tamar, Yehuda... the command to write a mezuza to be affixed on Par'o one's doorpost. To be more accurate, the word in [3] It has a 7•day and an 8•day connection the command it to write, but the meaning is to affix [4] Who was Tzipora's muther•in•law? that which was written, on one's mezuza (door• (warning: groaner) post). Those two parshiyot also contain [5] the"I want MY crayons" command to tie (bind) T'filin on one's [6] arm"Yes, what is it, corpuscle?" (opposite the heart) and place them on the front of [7] Glinda's husband or hometown the head in the middle (lit. between the eyes). The proper location for the T'fila shel Rosh is up to the [8] The Egyptian version of the Fiat Seicento (original) hairline, not hanging down onto the or the Seat Pelotilla forehead. In addition to those two parshiyot, the[9] 911 Chachalia's son and 1429 names last two parshiyot in Parshat Bo also contain the command to put on T'filin (in addition to other topics). These four parshiyot are in T'filin. MEZUZA + BO = T'FILIN. The four T'filin parshiyot are known as SH'MA, V'HAYA IM SHAMO'A, KADEISH, and V'HAYA KI Y'VI'ACHA. They are written on one strip of parchment for the SHEL YAD and on four separate strips of parchment for the SHEL ROSH. Their order in T'filin is the main difference between Rashi T'filin and Rabbeinu Tam Tifilin. Rashi's parshiyot are in the order they occur in the Torah: KADEISH, KI Y'VI'ACHA, SH'MA, V'HAYA IM SHAMO'A. RT switches 3 and 4. Here's a ParshaPix Unexplained that we forgot to explain in the hard copy: There was a green arrow pointing to one of the T'FILIN and a red X near the other. The box of T'filin is called BAYIT. We learn in Parshat Bo that the Korban Pesach must be eaten in one house only; one cannot go from his house to

H2O 27 H2O