Page Zero of Tidbits 779 WORD of the MONTH Lead Tidbit cont. from Front Page cont. from p.2 As mentioned elsewhere in this issue, the number of peopleA weekly TT feature to help clarify called to the Torah on a given day is an indicator of its sanctity. practical and conceptual aspects of This says that Shabbat has a higher sanctity that Yom Kippurthe Jewish Calendar, thereby does. Perhaps more telling is the punishment for violating theenhancing our appreciation of G•d's gift to us of HaChodesh prohibitions of the days: Willful violation of • either HaZeh Lachem... eating or doing Melacha • is punishable by Kareit. Shabbat violation without witnesses is also Kareit, but with witnesses and the first opportunity proper warning, the punishment is S'KILA (stoning), a deathafter 3 full days (72 penalty by Beit Din, which is considered a more hours) severe after the punishment and also an indicator of a higher Kedusha. average molad time, in all months • including On the other hand, Yom Kippur is called Shabbat Shabbaton,Tishrei, Sivan, and Av, which might be thought of a "Super•Shabbat", possiblymonths in which it is a indicating a higher Kedusha for YK. long•standing custom In fact, there are sources that argue that the sancity of Shabbat to say KL after YK, and Yom Kippur are identical. (And there areShavuot, actual and Tish'a b'Av respectively. The ramifications of this holding.) molad of Tishrei was There is also a discussion among sources as to where YomWednesday morning Kippur's sanctity comes from. Because Yom Kippur is included(Erev Rosh HaShana). among the other Yamim Tovim (in Parshat Emor) and because 72 hours later is the central bracha of the Amida of Yom Kippur includes M'KA•Shabbat Shuva morn• DEISH YISRAEL... (a further indicator that YK's sanctity comes ing. Therefore, first op from the Jewish Calendar, rather than from Creation of thefor KL is Motza"Sh World, as does the sanctity of Shabbat). Shuva. The argument for Motza'ei Yom What about the equation of the prohibitions of melacha, whichKippur is to begin the are the same for Shabbat and Yom Kippur? Does not that putpost YK period with their sanctities on the same level? Perhaps. But it could another be mitzva. Look, argued that YK would have had the same permission of OCHEL we say to G•d, see NEFESH (referring to those permitted activities on Yom Tov that what we do after a help bring food to the table) but the prohibition of eating andwhole day of YK, even drinking returned those melachot to the forbidden list. before we break our fast: Maariv, Kiddush If we say that the high levels of Kedusha come from the twoL'vana, Havdala, start major sources of "sanctity of time", then the combination of the (or continue) on the two days results in an extremely high Kedusha. And if Sukka... the abstentions of Yom Kippur help further spiritualize us, then the Note: Even though for Kedusha of this holy day rises even further. Motza'ei 9Av it is pref• And there is another factor that makes the combination of theerable to break one's days, not just more of the same. fast before KL (if Shabbat is a constant in our lives. It comes once a week and it possible), that is not suffuses the six weekdays with some of its Kedusha. Everysuggested for Motza'ei YK. single day is either Shabbat or Erev Shabbat with its focus on Shabbat preparation, or Motza'ei Shabbat glowing inOTOH, its KL in Aseret aftermath, of any other day which we number to the Shabbat,Y'mei T'shuva gives us rather than give them their own names. Shabbat is our anchor an extra mitzva at this in Kedusha. sensitive time of the year. Yom Kippur is once a year. A day of unique character and features. A day that allows us to rise to even greater levels of Kedusha, albeit for the moment and usually not for all time. oezay zay Combine these two special days and the potential is limitless for 6 times in the Torah, us. What better day than Shabbat Yom Kippur to referring really to Shabbat, appreciate our Kedusha quest. Yom Kippur, & Sh'mita 0 mei z e"dl ik a t e 780 y x Sep. 21•22, '07 • ixyz 'i Yom Kippur is the 10th day (of 383), 2nd Shabbat (of 55) of 5768 z¤`§e d¨gEp§n¦l§E d¨WEc§w§l d¤G©d z¨A©X©d mFi z¤` d¨a£d©`§A ,Epi«¥Grl'¡` 'd ,Ep¨l o¤Y¦Y©e Epi«¥zFpF£r l¨M z¤` FAÎl¨g§n¦l§e ,d¨x¨R©k§lE d¨gi¦l§q¦l§e d¨li¦g§n¦l ,d¤G©dmi¦ xER¦M©d mFi Awesome Alignment of Kedusha In the Z'mira KI ESHM'RA SHABBAT, we sing that "it is written in G•d's law (the Torah), a rule to His "deputies" (the Kohanim), that on it (Shabbat), they shall set out (on the shelves of the Shulchan in the Mikdash) the LECHEM HAPANIM before Him; therefore, to fast on it (Shabbat), according to His wise men (Chazal, our Sages) is forbidden • except for Yom Kippur." There is a spiritual reason for not fasting on Shabbat • Yom Kippur is the exception; the Torah insists that it be observed on the 10th of Tishrei, no matter what. (All the other fast days are Rabbinic and the Torah, therefore, does not insist on a specific day • hence, the other fasts are either postponed or brought early, when they fall on Shabbat.) Score one point for Yom Kippur. Shabbat gets its Kabalat Shabbat, albeit abridged (more in Nusach Ashkenaz, less in Nusach S'fard). Shabbat gets mentioned in all T'filot and gets the additional B'AHAVA in VATITEN LANU and other words and phrases, here and there. But that's not "at the expense" of Yom Kippur; it is just additions for Shabbat. But Shabbat truncates the Slichot•like portion of Maariv, knocks out at all davenings except Ne'ila. There are other effects that Shabbat has on the t'filot of Yom Kippur. Let's call it a tie, a draw, TEIKU Correct for TT 780 • Rabbeinu Tam (J'm) • 6:49pm But all of the above is not the point. Shabbat is Shabbat and Yom Kippur is 5:02 Yerushalayim 6:13pm Yom Kippur, and each accommodates 5:19 Raanana 6:15pm the other when they coincide • which 5:18 Beit Shemesh 6:14pm happens 32% of the years • no small 5:19 Netanya 6:15pm fraction of the time. In fact, YK is more 5:19 Rehovot 6:15pm often on Shabbat than any other single 5:02 Petach Tikva 6:15pm day. So what then is the point? 5:18 Modi'in 6:14pm p.0 5:17 Be'er Sheva 6:15pm 5:17 Gush Etzion 6:13pm The OU Israel family 5:18 Ginot Shomron 6:14pm 5:02 Maale Adumim 6:13pm wishes you and yours a 5:18 K4 & Hevron 6:13pm 5:06 Tzfat 6:13pm 5:17 Giv'at Ze'ev 6:13pm daeh dnizg xnb 1 Ranges are FRI•FRI 9•16 Tishrei• (Sept. 21•28) Earliest Talit & T'filin 4:36•4:41am Sunrise 5:27•5:31am Sof Z'man K' Sh'ma 8:29•8:30am (Magen Avraham: 7:44•7:45am) Sof Z'man T'fila 9:30:9:30am (Magen Avraham: 9:00•9:00am) Chatzot 11:32½•11:30am (halachic noon) Mincha Gedola 12:03•12:00pm (earliest Mincha) Plag Mincha 4:21½•4:14pm Sunset 5:42•5:35pm (based on sea level: 5:37•5:28pm)

|ASDFGHJMost people/shuls/communities wait until Motza'ei Yom Kippur to say Kiddush L'vana. However, it is Minhag Yerushalayim to take p.0

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These white Torah & Haftara garments were not the regular four garments of every kohein; they were made with an exceedingly Torah reading for YK comes mostly from Parshat fine linen weave • at the expense of the Kohein Acharei • 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30 p'sukim of Vayikra 18 for Gadol, not the community; they were used only once Mincha. The Maftir (second Torah in the morning) is and then buried. from Parshat Pinchas. Here's a quick rundown. The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. Yom Kippur Morning "From the People", Aharon takes two goats for sin•offerings and a ram as an Olah. The bull is an Two Sifrei Torah atonement for Aharon and the kohanim. 7 people in the first Torah (because it is Shabbat • otherwise, there would be 6 Aliyot) Shlishi • Third Aliya The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. 5 p'sukim • 16:7•11 It is "repeated" (sort of) in the repetition of theLots were cast to determine which of the two Musaf Amida. Mixed in with the Beit HaMikdash (identical) goats was to be offered as a korban and service are some aspects of "our" Yom Kippur — especially the aspect of ATONEMENT. which was sent out alive into the wilderness as the scapegoat. There are two very different styles of sin • Kohen • First Aliya rejecting what G•d says and distancing oneself from the Divine, and violating His 3 p'sukim • 16:1•3 commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter An emotional element is introduced when the Torah kind. Corresponding to these two opposite motivations for tells us that G•d gave the command of Yom Kippur sin, we have two special offerings on Yom Kippur • one that service "after the deaths of Aharon's two sons". We was offered inside the Beit HaMikdash, its blood actually cannot help but be struck by the combination of the being brought into Kodshei Kodashim, and the other being Kohen Gadol performing the loftiest of spiritual tasks sent completely away from the Beit HaMikdash. Ponder with the background of personal grief. These feelings this: Both goats were identical. are especially powerful as we hear this reading on Yom Kippur morning. Before the Service is des• cribed, kohanim in general are warned not to enter R'vi'i • Fourth Aliya the Beit HaMikdash other than when they have tasks to perform there. (It is hard to miss the additional6 p'sukim • 16:12•17 connection to Nadav and Avihu, who entered theThe Kohen Gadol performs all of the duties of the Mikdash for the performance of an "improper" task.) Day, with minimal assistance from other kohanim. Rashi explains that mentioning the deaths of Nadav The Holy of Holies filled with smoke from the incense and Avihu was a particularly sharp warning offering to when the Kohen Gadol entered. The service kohanim in general and the Kohein Gadol, of inYom Kippur is complex; it is detailed in the particular, since he will be entering Kodeshrepetition of the Musaf Amida on Yom Kippur as well HaKodashim several times in the course of the Avoda on YK. His actions and his thoughts, motives, as in the Torah reading. kavana have to be perfect to avoid a tragedy and to This next portion continues to describe the complex facilitate the Kapara of all of Israel. service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all Levi • Second Aliya the people of Israel. His of sin must be accompanied by that of 3 p'sukim • 16:4•6 each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" The entire Yom Kippur service, with all of its details, for "minor" offenses, but major sins require that the constitutes one mitzva. Aharon is to take a bull as a individual do his own T'shuva. (This should not be sin•offering and a ram as a burnt•offering. He is to taken as implying that T'shuva is not necessary for 3 minor offenses.) Even when there is "communalTrue they are special days, but they are not forgiveness", an individual still has to be part of the elevated in sanctity by restrictions of Melacha. Rosh community in order to benefit from it. He whoChodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four distances himself from the community does not people to the Torah on those days. Yom Tov is receive the benefits of communal prayer, repen•higher in Kedusha and we call five people (plus a tance, and atonement. (Oversimplified, to be sure, Maftir). Yom Kippur is higher still, and its regular but there is a point here.) number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir). Chamishi • Fifth Aliya 7 p'sukim • 16:18•24 Maftir (2nd Torah) 5 p'sukim The description of the Avoda of Yom KippurBamidbar 29:7•11 continues. The Kohen Gadol continues to process the bloods of the bull and the goat. He then leans on the The Maftir portion from Parshat Pinchas deals with "scapegoat" and says VIDUI on behalf of all of Israel. the Musaf korbanot of Yom Kippur only and makes There is another change of garments, washing ofonly a slight reference to the special Chatat of Yom hands and feet, immersion in a mikve. Kippur and the daily korbanaot. The korbanot of the YK Avoda are dealt with in the reading from the first Torah, as indicated above. The Maftir does mention Shishi • Sixth Aliya the command to "afflict one's soul", meaning to fast, as well as the prohibition of Melacha on Yom Kippur. 6 p'sukim • 16:25•30 The Torah continues detailing the Yom KippurHaftara • 22 p'sukim service. It concludes with a reiteration of the nature of Yom Kippur day and its rules. The Avoda is anYeshayahu 57:14•58:14 eternal CHOK; on the 10th day of the seventh month we fast (and practice other abstensions) and refrain The Haftara makes the point that fasting is a hollow from Melacha (creative activity, as is forbidden on observance without it being accompanied by (or Shabbat). leading to) a change for the better in individuals and society. For this day will atone for you, to purify yourself from all your sins • before G•d will you be purified. The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law One commentary took the phrase LIFNEI and custom. These two p'sukim are said by some HASHEM and defined it as it is defined in a people as part of Shabbat daytime kiddush. different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement. If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be Yom Kippur Mincha purified, AND this will lead to being purified before G•d, meaning in the Beit HaMikdash that will be rebuilt when All other Mincha readings are either the "preview" of we "earn" it, so to speak, by proper T'shuva. the coming Parshat HaShavua • Shabbat afternoon • or Vaychal • fast day afternoons. This one’s unique. In fact, with Yom Kippur on Shabbat this year, you can ask someone who didn't read TT yet, the Sh'vi'i • Seventh Aliya following riddle: What is the only Shabbat of the year that we don't read the first part of the 4 p'sukim • 16:31•34 upcoming Parshat HaShavua at Mincha. Of course, asking this riddle on Yom Kippur Shabbat is a give This last portion of chapter 16 continues with away.a Maybe you should save the riddle for a couple statement of Yom Kippur. It is the supreme Shabbat of months and ask it then. for you (us), and you shall "afflict your souls" (i.e. you This last portion of Acharei Mot deals with the shall fast) • this is the law for always. (In the time of forbidden sexual relations and activities. Avoidance the Beit HaMikdash • past and future), the process of of these prohibitions is an essential part of that atonement is facilitated by the Kohen Gadol... thiswhich is to make the Jew and the Jewish People holy. will be a one time a year practice... And he (Aharon) Thus, an appropriate reading for Yom Kippur. did as G•d had commanded Moshe. There is a well•known correlation between theKohen • 5 p'sukim • 18:1•5 number of Aliyot and the sanctity of the day we read the Torah. Minimum number of people called to a Torah reading is three. So it is on Monday andLevi • 16 p'sukim • 18:6•21 Thursday, public fast days, Purim and Chanuka.(longest Aliya of the day) 4 repetition of Musaf, we find the description of (a.k.a. Shlishi • 9 p'sukim • 18:22•30 the response of the people in the Azara Maftir) (courtyard of the Beit HaMikdash) to the Explicit Divine Name • they fell to the ground, prostrated themselves and said Baruch Sheim Haftara • 48 p'sukim K'vod Mal'chuto L'Olam Va'ed. The entire Book of Yonah One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very Plus... some communities add Micha 7:18•20. Luach powerful six•word statement. Eretz Yisrael says not to add these p'sukim. The haftara teaches us the famous lesson that repentance is universal, not only Jewish. But theThe High & the Low story of non•Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in aThe repetition of the Yom Kippur Musaf Amida meaningful way. We also get a a glimpse into thecontains two very powerful sections that are said one conflicts felt by the Navi Yonah in his desire afterto the other. The two sections describe diametrically protect the Jewish people from G•d's anger.opposite states of Jewish experience. Additionally, there is the lesson that Yona was notThe first is the beautiful and detailed description of the able to run away from his G•d•given task. In a Yom Kippur service in the Beit HaMikdash by the different way, none of us can really run away from Kohein Gadol. Elaborating upon that which was read in our charge and challenge to live a life of Torah and the Torah a bit earlier, the Chazan movingly describes Mitzvot. the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen c¤r¨e m¨lFr§l FzEk§l©n cFaM § m¥W KEx¨A Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the The well•known custom on Yom Kippur is to celebration that followed • all portray the most glorious say Baruch Sheim K'vod Malchuto L'Olam period of Jewish History. Va'ed aloud in the SH'MA, whereas it is usually said quietly. Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs First of all, the sentence is the only part of who died sanctifying G•d's Name. The details are Sh'ma that is not from the Torah. For that heart•breaking, especially when seen on the backdrop of reason, it is generally said quietly, to distinguish it from the rest of the Biblicalthe previous portion. passages. Why are these two opposite pictures of Jewish History There are two origins attributed to Baruchpresented side by side? Sheim. One says that it was Yaakov Avinu'sOn Yom Kippur, says the Rambam, one should picture whispered response of thanks to G•d when his himself as precariously balanced, so that one mitzva will sons proclaimed their complete faith and loyaly tip the scale to the good • for himself, for his to G•d with the words: Hear Yisrael, G•d, our community, for the whole world. And one sin can, G•d G•d, G•d is One. forbid, tip the scale the other way. The other source says that Moshe RabbeinuThe repetition of the Musaf Amida gives us two "borrowed" it from the angels and taught us to glimpses into history, but also shows us the possible say it. Because the sentence is not originally scenarios of the future. Do we remain faithful to G•d, do ours, we modestly whisper it throughout the we do more mitzvot, do we do the mitzvot better, do we year. On Yom Kippur, however, when theimprove the interpersonal relations among Jews. Do we nature of the day and its prohibitions elevate do T'shuva. If so, we will soon reap the benefits of a us spiritually, we resemble angels and onlycomplete spiritual and physical Jewish Life in Eretz then do we "dare" (so to speak) say Baruch Yisrael. If we take the other path, tragedy and horror Sheim aloud. await us. The Choice is ours. This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice. SH'MA HASHEM KOL YEHUDA (D'varim There is, perhaps, another reason why we say 33:7). One Chassidic master saw a REMEZ in Baruch Sheim aloud on Yom Kippur. In the Beit these words: Moshe asks G•d to listen to the HaMikdash, the sentence Baruch Sheim... was voice (opinion) of Yehuda (HaNasi) who said used as the response to a bracha, rather than that Yom Kippur atones for all sins, if a AMEN. (This is learned, by the way, from the person did T'shuva for them or even if he pasuk in Haazinu • KI SHEIM HASHEM...) On didn't. [Ed. note: Even if this is so, we must do T'shuva as YK, with its focus on the service in the Beit if Yom Kippur will not work without it.] HaMikdash, we say the sentence aloud. In the 5 THE JERUSALEM INSTITUTE mistake was made in the category known as Mishna law, then the judgment is void and a new trial must be OF JEWISH LAW held. This mistake may be discovered by the Review Beit Din or may discovered by a sage who was asked to Rabbi Emanuel Quint, Dean review the file. The decision is void even if the litigants voluntarily accepted them to be their Beit Din. The Lesson #394 decision is void even if the Beit Din consisted of three experts. The law determining who is an expert is Finality of Judgements applicable even nowadays. In general, an expert is a rabbi who is very well•versed in the Talmud and codes Recently, after our Beit Din had rendered a decision, and whose logic has been substantiated by sages, and one of the spectators asked if the losing party couldwho is recognized to be an expert. If the erroneous make an appeal. In our Beit Din and in most private judgment was executed, then there must be a return of Batei Din there is no appeal procedure except to ask the the amount paid. If the judges were not experts and/or Beit Din to reopen the case because of newlythe litigants did not in the first instance accept the Beit discovered evidence or a new witness who was notDin voluntarily but did participate in the proceedings, known to the party was discovered who may have some then according to many authorities, their decision is testimony to give to Beit Din that may affect thevalid and binding and the judges have no liability to the decision. The decision of the Beit Din is for all intents litigants no matter how serious the error. Sometimes, and purposes final. there is a mistake in what is called weighing the precedents. That is when the mistake is so obvious, that In one of my books, I suggested that there be there an was obviously a mistake on the part of the Beit appeals procedure in the operating Beit Din systems so Din. Here a motion should be made to the Beit Din and that decisions of the Beit Din could be appealed. That the obvious mistake pointed out and the Beit Din will would mean that every case could have at least twoordinarily recall its decision and will in all probability different Batei Din review the case. (At the presentorder a new trial, or at least a new hearing on the time, if one of the parties to a Beit Din trial loses his claims of the aggrieved party. If the Beit Din case, if he wants to go to another Beit Din to have the erroneously ordered one of the parties to take an oath case reheard, the other party need not appear before the and the party ordered to take an oath refused to do so second Beit Din, for otherwise there would never be an because he is afraid of taking oaths and thus end to a litigation.) If the first Beit Din, as it sometimes compromised his claim or defenses then the party so does when it is not all that certain as to its holding,compromising should make a motion to have the entire may, in its decision, permit the parties to have thetrial reopened. decision reviewed by another Beit Din. (I state this from reading rules of different Batei Din; I have never There is a procedure for the judges who make an participated in such a Beit Din.) Some authorities hold obviously wrong decision and the party who lost the that the finality of judgments in Beit Din applies only if case paid according to the erroneous decision, the the decision was rendered by a Beit Din of threelosing party can ask the judges to make restitution to judges; there are those who disagree and hold that any him if he points out to the judges their obvious mistake. Beit Din decision should be final. I agree with thisA new trial will be ordered if there is a greater sage in latter view; otherwise there is no finality and certainty the community than the judges of the Beit Din and he to any Beit Din decision. A Beit Din may, but is not suggests to the Beit Din that they reverse their decision required to reopen its decision if it can be shown that and they agree to the reversal. All this is of a there was an error in the decision. This error may be hypothetical nature. In our Beit Din, the parties before pointed out by another Beit Din or by a sage. Somethe trial begins sign stipulations saying that they agree authorities hold that the second Beit Din may retry the to be bound by the decision of the Beit Din, and that case on the basis of newly discovered evidence orthey will not avail themselves of any appeals except to witnesses. The second Beit Din may review the the same Beit Din. When the decision is rendered, the decision of the first Beit Din if it was not in properparties are asked to appear and also any lawyers who form, for example, it was not signed by the judges.may have participated in the proceedings, and the After the judgment has been rendered by the Beit Din decision is read to them aloud. Otherwise, in most or by the judge, any party may file a notice of appeal locations the decision of Beit Din will be lacking in with the original judge or Beit Din within thirty days finality. There is in the Land of Israel in the official after the judgment was rendered. The party appealing Beit Din procedures for appealing a decision. must file with the Beit Din a notice of appeal that he has to also serve on the other party. The notice ofOver the last few years I have noticed more and more appeal should include all memoranda and briefs that people, especially among the observant community are substantiate the appeal of the party appealing. Theturning to Batei Din for adjudicating their disputes. It other party then has a time fixed by the Beit Din tohas been reported that in the United States many large submit his opposing papers. On appeal, the Reviewcorporations turn to the Batei Din for quick and logical Beit Din may review only questions of law. If decisions a and relatively inexpensive procedures. It has been my experience that the parties do want a finality 6 to their dispute and they rarely if ever question thepossible; as pertinent today as it ever was. holding of the Beit Din, especially if they are notThis knowledge is a necessary condition but not a observant. There are some Batei Din that are very slow sufficient one for a Jewish system of making and spending in rendering decisions, and they cast a black mark on money. "You will sow for six years and then make most Batei Din, and some people are reluctant to go to Sh'mita; Israel will not be working in the fields during this a Beit Din because they heard it take a long time for year so they are free to busy themselves with Torah decisions. Sitting on a Beit Din is a responsibility not learning, even the poorest, since they benefit from hefker. only for the decision of the particular case but also it is The public reading of the Torah by the king that marks the looked upon as a showcase how the Jewish law works. end of Sh'mita, is the pinnacle of this nationwide Torah Let’s pray that all judges of Batei Din will, with the study" (Ibn Ezra). The study in Sh'mita is not confined to help of the Almighty, do justice to the justice system of farmers or agricultural workers; "It is a Shabbat for G•d Jewish law. and like Shabbat Bereishit is to be spent in spiritual enrichment and Torah study" (Soforno). So our vacations Ed. Note: And let us also pray that The and leisure should be spent this year only in organized Judge of the world render favorableTorah study. Even our normal studying time should be decisions for Klal Yisrael and Eretz Yisrael, increased. After all, we gave the world the idea of the and seal us in the Book of Life. sabbatical, so Sh'mita is the time to implement it at the cost of reduced economic activity which is what the Torah A special note of thanks to Rabbi Quint for demanded of our fathers. his weekly column in Torah Tidbits, for his "The whole idea of Sh'mita is that Bnei Yisrael should live frugally and limit their eating [consumer great reluctance to ever say 'no' when we consumption] of the fruits of the soil and trees, not only ask something of him, and for his advice during Sh'mita but also in the sixth and eighth years. over the years. Furthermore, as they approached Sh'mita they had to lessen their export trade to retain enough for themselves, The topic of this lesson is more fully discussed inthereby teaching us once again to live modestly and within the borders of enough" (Akeidat Yitschak). Volume VIII, chapter 277, of a Restatement of Rabbinic Civil Law. Copies of this volume can be purchased at Sh'mita is not the abolition of private property rights, like local Judaica bookstores. Yovel, but simply the abrogation of ownership over legally earned produce and fruit. It is a waiver by the Questions to [email protected] owner that limits the income of the farmer and therefore his standard of living and his consumption during this The Eternal Challenge to Money year. It is not stretching this concept when we translate these fruits from the result of agricultural effort to the • Sh’mita profits, dividends and yields of our overall economic activity. This message of enough and of limiting by Dr. Meir Tamari consumer consumption still applies. Consumer consumption is not the result of economic activity but "...when you come into the Land then shall the land keep a rather the engine that drives it; only a reduction in our Shabbat to G•d" (Vayikra 25:2). The verses commanding standards of living makes possible the limitations on the Sh'mita constitute a clear challenge to earning and produce of the soil that are demanded by Sh'mita. spending money, not only for the primitive agrarian Religious papers and publications, Parshat HaShavu'a economy of our ancestors but perhaps more demanding sheets, halakhic publications dealing with Sh'mita, for the unprecedented wealth of our modern sophisticated hashkafa and Tanach should all be beamed this year global economy. against advertising consumption, against buying, and "'When you come into the Land'; this is to teach us that against excessive s'machot and entertaining. the purpose of Israel's entry into the Land is not for us "The crux of Shabbat Ha'aretz is that we should learn that simply to become subject to it, to develop it and to the purpose of all our work, trade and economic activity is increase its yields so as to become wealthy. This is the not only to satisfy our own needs and those of our purpose of all other nations. Rather, for Israel, it is to use families" (Akeidat Yitschak). "We may not take interest that work and labor to seek therein our spiritual on our money since it was given to us to assist others, in perfection. Through our labor during six years and then addition to providing for the needs of our families [rather observing Sh'mita, we will learn that it is not through our than for wants that, by definition, are limitless]. It is efforts, wisdom nor our luck that we earn our livelihoods, wrong for us therefore to benefit from that part of our but through the gifts of G•d, who provides all that we money which in essence does not belong to us but is need as we learn from the manna" (Akeidat Yitschak). earmarked for that purpose" (Rabbi S. R. Hirsch). This knowledge frees us from the drive to seek to accumulate ever increasing wealth to protect ourselves "For you to eat • for eating and drink• ing, but not for from constant uncertainty, as our ancestors did with the selling or for export; for your servants • to teach that not manna. Uncertainty is the major force driving economic only for the poor but even for the rich to eat; for those immorality. The knowledge of G•d the Provider frees us who dwell with you • to include even the idolators; for the from hard bargaining, cheating and from the treadmill of strangers; and for the animals" (Torat Kohanim). "The economic activity, thus making business moralityindividual recovers from the influences of the mundane 7 every Shabbat, and this is achieved for the nation as a abroad. Ask the Rabbi is a joint venture of the OU, whole during sh'mita. The nation has a special need of Yerushalayim Network, Eretz Hemdah... and the Israel expressing from time to time the revelation of its divine Center. The following is a Q&A from Eretz Hemdah... light and does so through the temporary periodic suspension of the normal social routine. A year of solemn It is hard for me to stand the whole rest is essential for both the land and the nation, a year of peace and quiet without oppressor and tyrant: 'you shall Q time during Ne’ila, when the Aron not oppress your neighbor for a Sh'mita year has been Kodesh is open. proclaimed to G•d'. Sanctity is not profaned by theAm I required to do so? exercise of private acquisitiveness over this year's produce and the covetousness of wealth stirred up by commerce is forgotten. Man returns to his pristine nature" (Rabbi A. It is easier to summarize the halachic sources HaKohen Kook). A than to give an absolute ruling. This is not charity in the usual sense but imposes on us a The gemara (Kiddushin 33b) derives from the mitzva to far reaching responsibility to free the fruits of our labor stand for a talmid chacham that certainly one must stand for the weak and poor; incidentally, not for the farmer before a . The Shulchan Aruch (Yoreh Deah who observes Sh'mita, since he is the one on whom this 282:2) rules that this is only when the Sefer Torah is obligation clearly falls. It is obvious that in being our moved before the people. When it is out of sight or non•agrarian modern economy the individual's ability to has rested at its destination, one may sit. This is derived do this is limited, however: "It is one's duty to satisfy all from the Torah’s mention that Bnei Yisrael stood for the needs of the poor person (Yoreh De'ah 240); but if one Moshe until he entered the Ohel Moed (Sh'mot 33:8). As is unable to do so, he is obligated to bring the matter to the laws of standing before a Sefer Torah are derived from the knowledge of the communal authorities [who have standing before talmidei chachamim, they are equated in this ability]" (Rama). this regard as well. Thus, when the Sifrei Torah are It would seem therefore that we have to devote this year stationary in their place (the Aron) the Torah law to stand to a social agenda • health, poverty, education, corruption for them does not apply even if they are visible. and the elderly • at the communal, municipal and national Furthermore, the Rama (Yoreh Deah 242:18) rules that levels of government, so that the state's economic power one need not stand for a Sefer Torah on the Bima because will be aimed at curing our society of the accumulated it is in a separate domain from the people. The Taz (ad social illnesses of the previous years. loc.:13) comments that similarly, when the Sifrei Torah are contained within the domain of the Aron, halacha MISC section • contents: should not require one to stand. However, he points out that the minhag is to stand in their honor anyway. [1] Vebbe Rebbe Some minhagim become binding practices, whereas [2] Candle by Day others do not. Rav Moshe Feinstein (Igrot Moshe, Orach Chayim V 38) wonders whether the Taz is claiming that [3] From Aloh Naaleh standing when the Aron Kodesh is open is a minhag [4] Wisdom and Wit which became binding halacha or one which remained a positive, voluntary practice. He infers from the sources [5] Portion from the Portion that the Taz saw it as voluntary. This would occur if those who began the practice did not institute it formally; future [6] SDT’s generations are assumed to continue it with the same level of obligation of their predecessors. He posits that even if [7] Torah Kidbits there is a doubt which type of minhag it is, one could decide the matter leniently. However, The Panim Me’irot [8] MicroUlpan (I, 74) views the practice more strictly, and even Igrot Moshe urged (without outright requiring) a community [9] Torah from Nature that sat before an open Aron Kodesh to conform to the [10] from Machon Puah prevalent practice. [11] From the desk of the director Is there, then, a difference between the different approaches? If the minhag is binding, the obligation applies, in principle, to all. Of course, even when all are [1] From the virtual desk of the OU obligated, some are not physically capable of doing so. VEBBE REBBE Someone recuperating from knee surgery may sit even for Kedusha, where halacha requires standing. However, The Orthodox Union – via its website – fields questions of when it is only uncomfortable to stand, one must do so. If all types in areas of kashrut, Jewish law and values. Some the minhag is not binding per se, one can consider other of them are answered by Eretz Hemdah, the Institute for factors more liberally and waive the practice due to Advanced Jewish Studies, Jerusalem, headed by Rav Yosef moderate discomfort or if it compromises one’s Carmel and Rav Moshe Ehrenreich, founded by HaRav concentration, etc. (see Igrot Moshe, ibid.). Admittedly, it Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to is hard to give absolute guidelines on the matter. serve the National Religious community in Israel and 8 However, if we assume like Igrot Moshe, as we do, there is more leeway in treating personal needs as the deciding The Rav explained that teshuva consists of two factor. elements, charata and kabala, regretting one's past actions and committing to not repeat them in the The Aruch Hashulchan’s (Yoreh Deah, 282:13)future. For Rav Amram Gaon, the public declaration formulation of the matter hits a mainstream chord. After of the sins of unfulfilled vows represents busha, a explaining that halacha does not require standing before an open Aron Kodesh, he writes: “Since [people]critical factor in evaluating ourselves in view of developed the practice to do so to honor the Torah, it God's expectations. on Yom Kippur follows that one who does not stand in effect shows a lack testifies that we are ashamed of our past conduct and of honor for the Torah. Therefore, he must stand.seek to spiritually cleanse ourselves, as a prerequisite However, if he is weak in his legs and people will not for sincere teshuva. suspect him [of disrespect] it is permitted to sit.” On Yom Kippur, and certainly, Ne’ilah, we try our hardest to act Rabbenu Tam saw Kol Nidre as a symbol of the properly and certainly avoid anything that could beurgency to avoid future sin, a resolution to conduct construed as disrespectful to the Torah. However, people ourselves better in the coming year than we have in are aware that many fellow congregants are physically the past. It is just this determination that Yom “spent” and can no longer stand, and it is permitted to sit. Kippur comes to strengthen and our public If one feels that his sitting will be misunderstood or will declaration underscores the decision to distance adversely affect others, he should find a couple of minutes ourselves permanently from unacceptable acts. in which he can go out to sit without missing critical sections of the tefilla and regain strength to continue As we enter 5768, many of us will hear a version of davening and standing. Kol Nidre that includes both past and future tenses. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly May we merit the wisdom to see ourselves honestly parsha sheet published by Eretz Hemdah. You can read and the strength to live our lives differently. this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat This is especially true, when it comes to the Mitzva Yamim by email weekly, by sending an email of to Aliya. Most people express some kind of Charata [email protected] with the message: about not being able to just yet perform the Mitzva. Subscribe/English (for the English version) May or G•d grant us the strength to accept that this year Subscribe/Hebrew (for the hebrew version). Please leave we will say, together with those who brought the subject blank. Ask the Vebbe Rebbe is partially funded Bikkurim, "...I have come to the Land which by the Jewish Agency for Israel Hashem has sworn to our forefathers to give to us". D'varim 26:3 [2] Candle by Day Dr. David S. Ribner, Jerusalem

The Torah scholar, to the extent that he feelsTORAH THOUGHTS as contributed by Aloh Naaleh members himself out of touch with reality is not a truefor publication in the Orthodox Union's 'Torah Insights', a Torah scholar. Torah IS the reality weekly Torah publication on Parshat HaShavu'a From "A Candle by Day" by Rabbi Shraga Silverstein [4] Wisdom & Wit A Candle by Day • The Antidote • The World of Chazal by Rabbi Shraga Silverstein R’ Yitzchak Meir of Gur was asked: “How is it that Now available at 054•209•9200 in the Unesaneh Tokef prayer on Yom Hashana and Yom Kippur people burst out crying when they said the words, “Man is created from dust and his end is [3] CHIZUK and IDUD but dust” • If Man was created from gold and ended for Olim & not•yet•Olim respectively as dust, one might understand the crying better.” In a shiur he delivered more than 30 years ago, the R’ Yitzchak Meir answered: “It is true that Man is Rav, Harav Yosef Dov Soloveitchik spoke of thecreated from dust, but it is possible for him, through history and meaning of Kol Nidre, which begins the his actions, to rise above the dust and ascend communal prayer of Yom Kippur. While some of the spiritually to great heights. Unfortunately, too many Gaonim did not approve of Kol Nidre as an addition people do not live up to their potential and depart to the tefilot, it in fact appears in the siddur of Rav from this world in not much higher a state than when Amram Gaon, but in past tense, that is annulling the they entered it. It is for that reason that people cry.” vows of the past year. Several centuries later,Shmuel Himelstein has written a wonderful series for Rabbenu Tam changed the tense from past to future, ArtScroll: Words of Wisdom, Words of Wit; A Touch of no longer focused on past vows but with invalidating Wisdom, A Touch of Wit; and "Wisdom and Wit" — future ones. available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder 9 [5] Combine dough ingredients together. Knead. On a well•floured board, with a floured rolling pin, roll dough as close as possible to paper•thinness. Cut into squares that are 2•3 inches. You can roll each individual square a bit thinner before you fill it. Prepare filling. by Rakel Berenbaum FEEDback to [email protected] FILLING 1 cup ground meat or cooked chicken (ground EATING FOR or diced) 1 small onion, grated YOM KIPPUR 1 tsp. salt A food column about Yom Kippur – it seems like an Any of these could be added for extra flavor: oxymoron. Most people associate Yom Kippur only Pepper to taste (optional) with one of its five afflictions, that of fasting. But it is actually a mitzva to eat two full festive meals on Erev clove garlic minced (optional) Yom Kippur. And some people like to keep little pinch cinnamon (optional) finger foods around, such as unsalted pretzels, so they can eat all day and accumulate more mitzvot. tbsp. fresh parsley (optional) So important is it to eat well before Yom Kippur that we are told that this mitzva is equal to the mitzva of Have bowl with beaten egg, or water, a teaspoon, fasting on Yom Kippur itself. This we learn from the and filling at hand. Place a teaspoon to tablespoon verse in Emor (23:32) • "It is a Sabbath of Sabbath's of filling in the center of the square and fold to you, and a day when you must fast. You must diagonally to create a triangle. Pinch together all keep this holiday from the NINTH of the month until sides and seal with egg mixture or with a little water. the next night." But in the previous verse (27) it told You can fold them over again (making a smaller us that Yom Kippur is on the 10th of the month.triangle) to really seal the chicken inside, if you wish, Which one is it? The 9th or the 10th? The but this is not necessary. Boil uncovered in salted taught that if we eat with the proper intentions on the water for 15•20 minutes, until tender and until they ninth of the month i.e. EREV YOM KIPPUR, G•d will begin to float on top. Remove with slotted spoon and count it as if we fasted both the ninth and the tenth. drain well. Sprinkle with 1 tsp. oil to prevent sticking. We get extra credits for eating. To fry , heat oil over medium flame and fry until To ease the fast, the food we serve at these meals golden brown on both sides. shouldn't be salty or spicy. They should include lots You can make a lot for Yom Kippur and freeze some of carbohydrates and lots of drinking water.for Hoshana Rabba. If freezing before they are Partaking of a festive meal at this time demonstrates cooked, it's best to place them on a cookie sheet, our faith in G•d's abundant mercy and and our cover well in freezer. If frozen after they are confidence in being forgiven and sealed for a good cooked, be sure to sprinkle with oil before freezing year. so they won't stick. It is traditional to eat KREPLACH at the meal. These Jewish dumplings are small squares of rolled pasta [6] dough filled with ground beef or chicken and folded This and that into triangles. They can be boiled and served in soup some longer than othres or fried and served as a side dish. Because of the two pieces of dough that wrap around and hide the meaty filling inside, this special dish alludes to our Little BIG point hope that G•d's loving kindness will “cover up” any On Leil Shabbat•YK in the Maariv Amida, when saying strict judgment we may deserve and G•d mayM'KADEISH HASHABBAT, have in mind the mitzva of finalize a verdict for a good year for all His people on ZACHOR (kiddush). this day. For this same reason kreplach are eaten on Hoshana Rabba, the last Judgment day for the upcoming year. at the conclusion of YK commemorates Shofar on YK of Yovel year; marks KREPLACH SILUK HASH'CHINA... among other reasons. Acceptable and customary to blow the Shofar at an earlier Dough Stars•Out time of 21 minutes after sunset, although the 1¾ cups flour fast does not end, nor is melacha permitted, until 33 minutes (Israel timing) after sunset. According to Luach 2 eggs Eretz Yisrael, we can blow Shofar in Jerusalem at salt to taste (pinch • ½ tsp.) 6:01pm, although the fast is not over until 6:13pm. Shofar (3 Tbsp. oil) optional time for other locations in Israel vary slightly. 10 [7] Although not saying HaMelech HaKadosh during Aseret Y'mei T'shuva invalidates the Amida, saying it by accident after Yom Kippur does not.

SHUVA YISRAEL AD HASHEM ELOKECHA... Hoshea 14:2, haftara of Shabbat Shuva A Torah Tidbits column with a Parshat HaShavua insight As one Chassidic Master put it: One must repent geared towards the young reader... or their parents and until he merits feeling in his heart that G•d is truly grandparents to read to them his G•d, and EIN OD MIL'VADO, there is no other Parshat Vayeilech ended with a very beside Him. pessimistic announcement from Moshe Rabbi Moshe of Kobrin, quoted in SEFER EVEN BOCHEIN on Torah Rabbeinu. "For I know that after my and the Holidays death you will surely act corruptly, and you will stray from the path that I have Leather Footware on YK commanded you, and evil will befall you at the end of days...” That sounds pretty One of the 5 INUYIM (afflictions) that are prohibited on awful! Is the Torah going to leave us with Yom Kippur is N'ILAT HASANDAL, wearing of leather this terrible message? No, it's not! It's shoes. This prohibition includes footwear with leather upper parts, even if the sole is non•leather. Many shoes, going to end with a great song and future sneakers, and sandals fall into this category. blessings. Ha'azinu is the song. The time has long past that "sneakers" were automatically The "songs" in the Torah are considered permitted on YK with the assumption that they contained especially important. They are great no leather. (Crocs are fine.) prophecies, declarations and promises According to Minhagei HaGR"A, because we don't wear made in special, poetic language. The leather shoes on YK, we should skip the bracha of words have many meanings. They are SHE'ASA LI KOL TZORKI in Birchot HaShachar. AND, difficult to learn and understand, but they after the fast, we should put on leather shoes and say that bracha. are powerful and full of beauty. "Listen o'Heavens • Ha'azinu • and I will speak; (Others hold to say the bracha at Shacharit even without may the Earth hear • tishma • the words leather shoes.) of my mouth. May My teachings fall like The prohibition of wearing shoes is not connected to the rain; may My promise flow gently like AVEILUT (mourning), as it is on Tish'a b'Av. Rather it is the dew. Like rainstorms on the meadow along the lines of Moshe and Yehoshua each being told to remove their shoes because of the holiness of the place. and pouring rains upon the grass." One idea behind that is that shoes constitute a barrier between the person and the world; they insulate him from Am Yisrael will experience many trials and the ground. Removing shoes allows us to connect with the tribulations, but Ha'azinu promises many whole world. This somehow facilitates the flow ofwonderful things as well. How do we holiness, so to speak. Ne'ilat HaSandal is part of theknow they will happen? Because Heaven system that helps us be less physical and more spiritual on and Earth are the witnesses; they will YK. hear and listen, and as long as they exist, G•d's promises, and the Jewish people, will also exist. Sefer Halacha L'Maaseh from MACHON IMREI BARUCH (Tel Tzion, 5760) covers halacha, minhag, and Of course if Heaven and Earth are eternal davening practices for Elul and Tishrei of the Nusach S'fard and Chasidic community. It contains hundreds of witnesses, they will also be eternal short statements. Here is one such statement, halachic in witnesses to our failures and sins! How nature but rich in implied mussar • read it; let it's message then will we ever be forgiven and our sins sink in. forgotten? But the prophet Yishayahu Even when Yom Kippur falls on Shabbat, it is declared that Hashem will one day permitted to cry tears of anguish and regret, and "...create new heavens and a new earth, so that the former things shall not be certainly tears of joy which flow from Love of remembered, nor come into mind." G•d and D'veikus to Him. Meanwhile, Moshe reminds us that the Torah is our "life", and although Hashem will always remain our Father, no matter what we do, we should live a life of Torah. 11 their same breed in a mixed herd... kids will prefer to Blessings (and warnings) appeared in the remain nearby their mother, even if separated for years Torah before, so why are they repeated and reintroduced... Goats can climb, run, crawl, jump, now in the form of a song? So that Am stand on their back legs... Yisrael will sing out to the world and proclaim the glories of G•d! So that we [10] from Machon Puah will announce His greatness. Just as the Heavens and the Earth are witnesses, we Relieving Pressure are witnesses too • witnesses Question: for The Rabbi wrote for the past couple of weeks Hashem! Through our words and ways about reducing pressure. We have been married for three and deeds, we notify the world that there and a half years and still do not have any children. We is a true, Eternal G•d. So start tuning up. have been through several IVF treatments without You are a witness and a singer and the success, before each treatment we have our hopes up, but world is waiting to hear you! then when it is not successful I get very depressed. My sister got married after us and she already has two children. My parents• in•law do not have any [8] MicroUlpan grandchildren and they keep dropping hints to us that they would want to have some grandchildren. I think about SHOE, of course is NA'AL. having children the whole time and we rarely have the energy to go out or do anything. Shoes = NA'ALAYIM. How can we possibly reduce pressure in our situation? The tongue of the shoe is L'SHONIT. Answer: I was sorry to read about your situation and that The heel is EIKEV. so far you have not been able to have children. I would strongly recommend that you contact the Puah Institute so Sole = SULYA or GILDA (bet you didn't know that one of the Rabbis there can advise you as to how to that one!) proceed in your treatment. Lace is S'ROCH NA'AL. It sounds like you have lost control over your life, the doctors tell you what to do, your family is overly intrusive, and this can be very overwhelming. [9] Torah from Nature • GOAT It is very difficult to tell some to relax or to stop feeling The Kohein Gadol would take two identical (as much stress and hope that this will be effective. Obviously you as possible) and draw lots as part of the Avoda on Yom are feeling stressed, which is both natural and Kippur in the Beit HaMikdash • one being "for G•d" understandable. What we can do is to make suggestions and the other sent into the midbar as the "scapegoat" that have been useful to other couples and to encourage (this English term is based on a mistranslation from the you as much as possible. Hebrew SA'IR LAAZAZEIL). What is important is to regain control over your life, that Let's have a look at some goat facts from the web... you should do things for yourself as a couple. You should find things that you like doing together that are not Goats were one of the first animals to be tamed byconnected to treatment, and spend time doing these things. humans... over 210 breeds of goats... majority of the Even cooking together, taking regular walks etc. give you world goat population can be found in the Mideast and a focus that is not just trying to have children. Asia... Goats are ruminants (cud chewing animals) that You have to understand that your family is concerned eat cracked or ground corn mixed with oats, hay and with you and you have to give yourselves space without grass... Most people believe that goats will eat almost offending them. If they know that you are in good hands anything and this is simply not true. The goat has very and are being treated then they may start to relax as well sensitive lips and their natural curiosity gives them a and this will take some of their pressure off you. habit of "mouthing" and "smelling" for food that is clean and tasty. Goats will not eat soiled food... Goats In short, there are ways to turn this time into a building have a lower set of teeth which meet a hard pad in the experience for you as a couple that can strengthen your upper jaw, and 24 molars on the top and bottom in the marriage and bring you closer as a couple. The Puah Institute can help. back of their mouths... Depending on their breed, female goats weigh between 10•100 kilo, whereasThe Puah Institute for Fertility and Gynecology in males are heavier, bigger and shaggier in appearance Accordance with Halacha is based in Jerusalem and helps than females. Male goats are also endowed with beards couples from all over the world who are experiencing that grow longer as they get older... pupil in a goat's fertility problems. Puah offers free counseling in five eye is rectangular... instead of round like those of other languages, halachic supervision and educational animals... excellent night vision... Goats generally live programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call (02) 10•12 years... very sociable, lively, inquisitive and 651•5050 in Israel or 718•336•0603. Visit our website at independent... quite intelligent... they are independent, www.puah.org.il but often prefer to surround themselves with goats of 12 [12] Divrei Menachem these things every single day of the week • three times a day. HASHIVEINU AVINU As Yom Kippur approaches we might well reflect on L'TORATECHA, R'FA'EINU HASHEM, the comparison between this solemn day and theBAREICH ALEINU, SH'MA KOLEINU. Imagine if holiday of Purim. For Yom HaKipurim is akin we to could take a little of the kavana, the passion and saying in Hebrew, "A day like Purim." emotion, the sincerity of our Ne'ila AVINU What does a day filled with remorse and melancholy MALKEINU and apply it • just a little • to our every have to do with a day of mirth and Mishlo'ach Manot? weekday Amida. What a great improvement we After Rav Soloveitchik, we note that Purim is the story would have in our daily prayer. And it would have a of "Pur," a lottery that by chance defined a potentially ripple effect to other things in our life. Now, don't disastrous moment in Jewish history. Yom Kippur, in just imagine it • DO IT! turn, incorporates the tale of one goat sent to "Lazazel" and another dedicated to Hashem that are chosen by ALEINU is a statement of our commitment to G•d. lots or "Goral." And that there is no other but Him. It is an acknowledgment that we, the Jewish People are not In both instances we are alerted to the fickleness of life. like the other nations of the world. Contrast the way But there is an important distinction between Haman's we say ALEINU on RH & YK to the way we say it "Pur" and "Goral" whereby a goat's demise portrays the every day. Take some of ALEINU with you for the penitence of a people and portends a year of blessing. whole year. For life is not about luck. Life is about G•d's intervention when Jews in Shushan or Yerushalayim fast and pray devotedly. Then, like the illusion of the SHEYIBANEH BEIT HAMIKDASH... Purim costume, we have the power to turn thingsA series of articles on Beit HaMikdash•related topics by around. Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening Shabbat Shalom and G'mar Chatima Tova, the realization of our hopes and prayers for the rebuilding Menachem Persoff of Jerusalem and the Beit HaMikdash. Toward Better davening Sh'mita? • That Means Hak'heil is and Torah Reading on the Horizon! Taking it with you... Yamim Nora'im are Two so old friends, Meir Hakohein and the Segan, were intensive, highly emotional, quality davening... And sitting in the Segan’s cluttered office on Har HaBayit and thrashing out some of the enormous logistical problems then what? Part of the answer is to take some of the that faced the Mikdash in another year when Sh'nat special davening and use it to improve the quality of Sh'mita would draw to a close. They were discussing your davening throughout the year. Hak’heil, the Great Assembly, when, for the first time in Do you daven slower on Rosh HaShana and Yom the modern era, his majesty, the anointed King of Israel Kippur than you do the rest of the year? Okay,would read from the Torah – excerpts from Sefer Devarim decide that you are going to slow down • just a little, to be exact • to Am Yisrael and to the entire world. This incomparable event would take place in the restored Beit not as much as you do for RH & YK, but just a little. Hamikdash on the first day of Chol Hamo’ed Sukkot. You will be amazed as to how much your davening Meir, who had his hands full preparing the Mikdash for will improve if you just slow down a bit. Used the Yom Kippur and Sukkot for this year, had not given English translation in your Yom Kippur machzor to Hak’heil much thought. “Well, Meir, maybe you should!” help your understanding and kavana? Maybe try that roared the Segan, “This is the first time that Am Yisrael throughout the year. will be fulfilling the Mitzva of Hak’heil in a very very long time. You can’t imagine how many people will be in Now let's zero in on a few prayers. AVINU Jerusalem then.” The Segan’s voice grew tremendous MALKEINU. We said it three times on Roshwith enthusiasm. “I think we’re going to see the fulfilling HaShana, 11 times during Aseret Y'mei T'shuva, and of a number of very extraordinary prophecies! Here, I we'll be saying it only once on Yom Kippur • atwant to show you some emails. See for yourself!” Ne'ila. A very powerful prayer. An intensive "wish The Segan pushed his computer screen over and Meir list" of petitions before G•d. "AVINU MALKEINU began to read. “…our entire community is scheduled to bring us back in perfect repentance unto You."make Aliya in two years and, IY"H, we will be moving "AVINU MALKEINU send complete healing to the into our new homes in our Yishuv in the Shomron. But sick of Your people." "AVINU MALKEINU fill our what I really wanted to write you about is Hakail [sic]. storehouses with plenty." "AVINU MALKEINUOur whole family thought that having the privilege of hear our voice, spare us, and have mercy upon us." participating in the first Hakail in 2000 years, and hearing Take just these four examples. They (and most of the our king fulfill this wonderful Mitzva from the Torah, was other petitions) are not just for the relatively fewso exciting that I ran to my boss and asked him for two times we say AVINU MALKEINU; we ask G•d for weeks leave during NEXT YEAR’s Chagim • the time 13 frame which will include Yom Kippur, Sukkot and of beat their swords into plowshares and their spears into course Hakail. My boss (not Jewish) asked me why I was pruning hooks… ". asking for time off so far in advance. I told him that we The Segan looked at Meir and said slowly, “We’ve been wanted to go up to Jerusalem for Sukkot and sacrifice in approached by literally scores of foreign countries about the Temple. I also told him about Hakail and what it the possibilities of their heads of states – kings, meant to us. He looked at me closely and said, ‘I would presidents, prime ministers – visiting Jerusalem during very much like to go with you and I’ll bet there would be Sukkot. And of course all of them will come with huge many here who would like to go as well.’ He was right: entourages; they will all need suitable places to stay. Just quite a few of my co•workers (and they’re not eventhe Emperor of Japan is bringing two plane loads! The Jewish) did want to go with us. It seems that going to King David and the Inbal have only so many suites. Jerusalem is the only topic of conversation in our office! I Leaving that aside, finding places for the expected record• couldn’t help but think of Zecharia 8:23, "In those days it breaking crowds and providing for their needs will be the shall come to pass, that ten men shall take hold of the skirt hardest part. Hotels have been going up in this city at an of him that is a Jew, saying; 'We will go with you for we incredible pace. We now have more hotels beds per capita have heard that G•d is with you.’ That afternoon, someone than any other city in the world. But, at the insistence of looked up on the internet what airline reservations were the Sanhedrin, unlike elsewhere in the world, most of our available then. I couldn’t believe it! Reservations are new hotels are 3•star; esthetically pleasing, immaculately already hard to come by – AND WE’RE TALKING clean, and without unnecessary expensive frills. People ABOUT NEXT YEAR. I hope you can do something some• times forget. Yerushalayim is not just for the about that. Maybe you can put on extra planes.”super•rich: Yerushalayim is for everybody! And of course Profoundly moved by what he had just read, Meir pushed there is the unbelievable Jerusalem hospitality for which a couple of keys and another email popped up. “…Iour city is so justifiably famous. Meir, Hak’heil will be wanted to share with you an incident that happened to me the greatest media•event in history; it will be broadcast yesterday. I work out in a gym weekly and one of the world wide. CNN, Fox News, the European networks, regulars – not Jewish • came over to me and said, ‘It must everybody wants to carry it.” Then the Segan started to be a wonderful thing to belong to G•d’s people.’ Before I talk about Hak’heil itself. “The Mishna says in ‘Parshat could even answer, he asked me if I was going on Hamelech’ (Sota 7:8) that the king read from the Torah on pilgrimage to Jerusalem this year for the Feast aof wooden Bima in the Azara, however, the commentaries Tabernacles. I told him that unfortunately we could not go maintain that the Mishna meant the Ezrat Nashim. But this year, but we’ve already signed up for next year. Then Josephus noted that already in his day, the king read from he told me that he, his two brothers, and their families the Torah on Har HaBayit because of the crowds of Olei were ‘moved by the spirit’ and also wanted to go up to Regel. There are a thousand things that can go wrong. But Jerusalem. He then reminded me that the prophet Zecharia that won’t happen.” “How can you so sure?” Meir asked. had actually called on the nations of the world to worship “Because I’m appointing YOU chairman of the Hak’heil G•d in Jerusalem during the feast of Tabernacles. Like Committee. This is the greatest challenge you’ve ever many of his friends, he downloads lectures on ethics, faced. You’ve got a year to prepare. The eyes of the entire morality, and the Seven Noachian Commandments from world, billions of people, will be on the Mikdash then: the Temple Long Distance Learning Program daily… ” botching things up is simply NOT an option.” Nodding “We have thousands of such emails”, said the Segan, his head slowly, Meir Hakohein understood only too well. “And they’re only the tip of the iceberg! ‘And it shall come to pass in the end of days that the mountain of the Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s House of the Lord shall be established as the chief of the Perspective; A Guided Tour through the Temple and the Divine Service mountains, And it shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: 'Come ye and let us go up to Har HaShem, to the House of the G•d of Jacob – the Beit Hamikdash • and He will teach us of His ways and we will walk in His paths. For out of Zion shall go forth the law and the word of the Lord from Jerusalem.’ Today, now, Jerusalem is being ! 5 & 5 are for the 5 INUYIM (eating & drinking, acknowledged as the world political center, and the washing/bathing, use of lotions and cosmetics, Mikdash is becoming pre•eminent religiously and wearing leather footware, marital relations) and morally. You’re seeing it happen right before your eyes. the 5 davenings • Maariv, Shacharit, Musaf, Why do you think every country in the world is building Mincha, Ne'ila. Any other fives? magnificent, even palatial embassies here in Jerusalem? ! Davka Judaica Graphics Kol Nidrei scene, with They want to be where the action is! I’ll tell you Chazan and two Torah•carrying members of the something else. You know that nasty border dispute that congregation, all three in and talit. The had China and Russia on the brink of war for so long? flanking of the Chazan with two men with Well, both countries have agreed to accept mediation. forms sort of a Beit Din, which is appropriate for And whom do you think the governments of bothKol Nidrei, a voiding of certain vows • which is a countries asked to adjudicate between them? His majesty, function of a Beit Din. the anointed King of Israel!” Meir was stunned. “Don’t be ! The Kohen Gadol with two identical goats. Above surprised. History is moving at an amazing clip”. one of the goats is the logo of Mif'al HaPayis, Chastened, Meir quoted, “And he will judge between the Israel's national lottery. Here it represents the nations, and shall decide for many peoples; and they shall lots that the Kohen Gadol drew to determine 14 which goat becomes a Korban Chatat and which [4] Twice last year (5766), once this year one gets sent out into the wilderness accompanied by the ISH ITI. (5767), not at all next year (5768) ! Lower•right is the big fish which housed Yona for This too was solved by several TTriddle solvers. It three days and is seen here disgorging him. refers to the anomaly of the reading of Parshat ! The balance scale has one pan loaded withVayeilech. It is sometimes read together with mitzva•objects which sucsessfully outweigh the Nitzavim as the last Parshat HaShavua of the year. demerits in the other pan. And sometimes it is read alone, in which case it is ! The Luchot are the second set, presented to us read on Shabbat Shuva, which is the first Shabbat of on the original Yom Kippur. the year. What results from this is the fact that ! The Xed out shoe is for one of the INUYIM. sometimes, Vayeilech is read twice in the same Jewish calendar year, sometimes once, and some• ! Memorial candle is for Yizkor. times it isn't read at all. The fact that three ! That leaves three unexplaineds consecutive years • specifically, this year, last year, and next year, display this fact, made it TTriddle• TTRIDDLES... are Torah Tidbits•style riddles on worthy. By the time you read these words, it will Parshat HaShavua (sometimes on the calendar). They are apply to this year, last year, and two years ago, but found in the hard•copy of TT scattered throughout,these words are being typed as the end of 5767 usually at the bottom of different columns. In theapproaches. This last point raises a variation of the electronic versions of TT, they are found all together at old question: If a tree falls in the forest and it is not the end of the ParshaPix•TTriddles section. The best heard until the following day, when did it make a solution set submitted each week (there isn't always a sound? best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal. [5] “woman the eagle” to the satan, because... Last issue’s (N•V, RH, Haazinu) TTriddles: Woman is ISHA. The eagle is HANESHER. rearrange the Hebrew letters of those words and you [1] tttt tttssstttt teshuva get Rosh HaShana. "to the satan" specifically, Rosh HaShana gets mixed up because of our attempts to Let's look at how (some) TTriddles come about."confuse the satan", such as stopping the blowing of Once upon a time, you downloaded a Morse Code the Shofar on Erev Rosh HaShana, even though we font. Why? Who knows. Then you look at the code have been blowing it all month. And purposely not and it reminds you a little of a graphic representation announcing Rosh Chodesh Tishrei. And probably *a of the sounds of the Shofar. At least the dots remind few other things as well. Of course, any custom or you of the very short staccato notes of a T'RU'A.practice that has this goal of confusing And the dashes can be the notes of the SH'VARIM. (confounding) the satan, also has a "normal", From there, the TTriddle falls into place. The first practical reason as well. But a TTriddle does what a part of the TTriddle represents TaShRaT, i.e. T'KI'A, TTriddle must. SH'VARIM T'RU'A, T'KI'A. The second half is Morse code for TESHUVA, what the sounds of the [6] 2 unexplained from the ParshaPix Shofar call us to do. Turns out there were really three unexplaineds (that's [2] one pasuk per face this Shabbat unexplained items • unexplained being an adjective in English and a noun in TTriddlese) in the Face, in a Torah context, stands for the expression ParshaPix for Nitzavim•Vayeilech. The 11 dots SHIV'IM PANIM LATORAH, there are 70 "faces" above the family represent the 11 dots that sofrim to the Torah. This Shabbat, referring to last week's write above the words LANU ULVANEINU in a Nitzavim•Vayeilech, had a ratio of p'sukim to faces Sefer Torah. Actually, it's 10 dots above "us and our of one pasuk per face, because when you children", add the 11th dot being above the AYIN of the Nitzavim's 40 p'sukim to Vayeilech's 30, you get 70. following word • AD. [3] the seventh gives us some of the fifth [7] The musical note... Whereas the first two TTriddles, so far, were solved is, of course, for HASHIRA, the Song, which is a by more than one solver each, this one eludedpoetic way the Torah refers to the Torah. Interesting solution, although there were some noble attempts. that the word HASHIRA occurs only 10 times in The seventh haftara of consolation gives us some of Tanach, 8 of which are in the Torah, 5 of which are the fifth of the Sheva Brachot: SOS ASIS...in Parshat Vayeilech. In Vayeilech, the reference is TAGEIL... as in SOS TASIS V'TAGEILto Torah, as is perhaps also the reference in Haazinu, HAAKARA... unless there it is talking about Haazinu itself. In B'shalach and Chukat, HASHIRA refers to the Song 15 of the Sea and the Song of the Well, respectively • both water, which is very often a "code word" for Torah. Which, if you've been counting, gives all 8 occurrences in the Torah of HASHIRA, a connection to the Torah itself. Note too that the word SHIRA does not appear in the Tanach, only with the HEI as HASHIRA, THE Song, making the case even stronger. [8] And then there is a Shofar, with a warning not to go for the too obvious. The intention of the Shofar in the ParshaPix for Nitzavim•Vayeilech was intneded to point to the RASHEI TEIVOT (initial letters) of the phrase SHORESH POREH ROSH V'LAANA, a reference to bad people among us • something like the rotten apples in a barrel • in the "warnings of Nitzavim". The Shofar is a call for SHIPUR (same root), improvement, of ourselves, our community, and all of Klal Yisrael.

This week's TTriddles: Slim pickings, but it's Yom Kippur [1] It’s one of two different sets of five [2] Three unexplaineds from the ParshaPix

The hard copy of Torah Tidbits for Yom Kippur has a 4•pager (folded sheet) with KAPAROT • comments and text Candle lighting Blessing for Children Havdala and a 12•pager (3 sheets) on VIDUI In the email and web versions, you can find these useful sheets as PDFs

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