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May 1, 2016 / 23 Nisan, 5776

Posts Tagged ‘Beit Hamikdash’

Build the Beit HaMikdash!

Sunday, August 3rd, 2014

B”H

FREE BEIS HAMIKDASH MODEL FOR KIDS

In preparation for the nine days leading up to Tisha BeAv, a free printable paper model of the Beis HaMikdosh, that kids can assemble, is being made available by Tzivos Hashem Traditional Crafts Workshops.  (To access links, Please Press CTRL  + CLICK}

 

 

While children camps are learning about the Beis Hamikdosh at summer camp during the three weeks, Tzivos Hashem Crafts Workshops is offering a paper model of the Beis HaMikdosh for the kids to assemble, free of charge.

 

The full color model is being developed in collaboration with Rabbi Yehuda Benchemhoun, author of the illustrated book, Messechet Midot, graphic designer Rabbi Mendy Browd and Rabbi Michoel Albukerk. A preview of this model is being offered online to the public so that both the young and young at heart can learn and build the Beis HaMikdosh.

 

There are many different Beis Hamikdosh models, all based on a variety of artistic, and sometimes halachic opinions. This detailed model however, is based only on halachic guidelines. According to Rabbi Benchemhoun the design of this model faithfully follows the Rambam’s description in Hilchos Beis HaBechirah and set to a scale of one millimeter to one cubit.

 

This project is part of the Tzivos Hashem Beis Hamikdosh Craft Workshop, which teaches children about Eretz Yisroel, the history of Har HaBayis and Yerushalayim, the special vessels of the Beis HaMikdosh, and the Temple incense.
The Rebbe urged Torah study in a way that leads to action, and in this way making every Jewish home into a mini-Beis Hamikdash where Hashem dwells. Since children learn best hands-on when they can see and feel what they are studying, using a model to learn about the Holy Temple leads to developing a personal connection to the actual Beis Hamikdosh.
Educators and parents everywhere are excited by this activity. “We are so thrilled by the beautiful pictures coming in from all over the world of children building their own models,” says Rabbi Michoel Albukerk of Tzivos Hashem Crafts Workshops. “The reason I think people are excited, is that here is something visual that kids can really grab a hold of and use to learn from even while it just sits in their living room or on their bookshelf. Educators tell us that they love the Crafts Workshops because there is always a dynamic hands-on component.”

 

For many junior Beis Hamikdosh builders, the model is a tool to spark interest in learning Hilchos Beis Habechira in greater depth. Some amateur architects have even come up with original innovations like cutting open the tiny gates of the model, using foam core to raise the temple courtyard and enlarging the model 150% to make a table top display model for learning classes at camp.

 

If you want to build your own miniature Beis Hamikdosh, get ready. The model takes a bit of time to assemble with lots of cutting and folding. Bring scissors, quick-drying glue, patience and a passion for Arts n’ Crafts. Ideally, the entire model can be completed in a few half hour sessions. Young children might need adult assistance. To get started, follow the instructions below.

 

In the zechus of learning about the Holy Temple, may we merit to see the third Beis HaMikdash descend from heaven in actuality with Moshiach, with the Rebbe, leading us to Yerushalayim.

 

For information about other projects of Tzivos Hashem Crafts Workshops and the Traveling Crafts of the Jewish People, visit Jewish Children.com.

INSTRUCTIONS

  1. Print Assembly Instructions
    Download Instruction Guide for Model Beis HaMikdosh.
  2. Download the Model: Click here to download zip file containing the file.
    Email your name (and the name of your school) to JewishChildren18@aol.com and request a password to open the file.
    (In order to maintain the exclusivity of this project, the file is password protected.)
  3. Print the model:
    Print in COLOR on 11×17 (ledger size) CARDSTOCK, (60-85 pound paper). (Y&B, Kinko’s, Staples or any print shop).
  4. Tools:
    CUT then FOLD each piece BEFORE gluing. You will need:
    – Pairs of sharp scissors for detailing
    – Tacky Glue or the like
    – Counselors to help
  5. Study the Beis HaMikdosh:
    – Download the floor plan of the second Beis HaMikdosh to explain the model.
  6. Win:
    Children are eligible to win a free Tzivos Hashem Handbook by sending a photo (jpg) of their finished model to JewishChildren18@aol.com for future publication.
  7. OPTIONAL: Download an illustrated Study Booklet to learn the Mishnayos about the Beis Hamikdash.

For Private Use Only – Not for Resale
Copyright © www.Jewishchildren.com – Tzivos Hashem Crafts Workshops

Any sale of this model in any format is unauthorized. Plagiarizing this model is against Halacho and constitutes a violation of copyright. The purpose of this free offer is to benefit the public, gather feedback and field test our product before publication. If you know of anyone offering this model for sale, whether printed, die cut, pre-cut or in electronic media, please contact JewishChildren18@aol.com.

 

Send questions, feedback and photos of your finished models to JewishChildren18@aol.com).

Michael Albukerk

My Pesach Disappointment

Thursday, March 28th, 2013

There was an article in this weekend’s Makor Rishon. It was about fulfilling the mitzvah of Korban Pesach, the Passover sacrifice, in this day and age. The article went through the Halachot and obligations. It is a unique mitzvah in that it terms of Taharot, you don’t need to do more than dip in the Mikvah.

At the end of the article was a telephone number and the cost to participate (NIS 12) to get your piece of the Korban.

I was so excited.

While I already have plans for this Pesach that put me outside of Jerusalem on the first day, I started making plans with my wife and how we’ll be in Jerusalem next year and fulfill this mitzvah.

(Yes, I’m aware that there is an Issur d’Rabanan to not do it, but if the people don’t start this back up, who will? The Rabbis?)

Anyway… a friend and I called up the number (Israel: 1-800-800-455). He was more subdued about it, because he figured it was a gimmick.

We talked to them. It turns out it was Machon HaMikdash. The article was an “As if” article, describing the process and how it will be fulfilled.

But unfortunately, they were not sacrificing a Korban Pesach this year, and no we couldn’t join a group, and there was no piece of the meat we would get to eat in Jerusalem during the Seder.

I am so disappointed.

Visit The Muqata.

JoeSettler

Visualizing the Beit HaMikdash

Tuesday, December 25th, 2012

Coming soon…

Visit The Muqata.
Jameel@Muqata

Q & A: The Sandak (Part III)

Wednesday, November 14th, 2012

Question: I was at a brit where the father and grandfather of the boy argued over who should be sandak. The grandfather had served as sandak once before, but he persisted and, as they say, “might makes right.” I am curious as to your view on this matter.

M. Renkin
(Via E-Mail)

Answer: The Midrash (Tehillim pg. 723) contains the term “sandikus,” a Greek word meaning “companion of child” or “advocate.” Rabbi Tzvi Elimelech Spira of Dinov explains that sandak is an acronym of “sanegor na’aseh din kategor – the defense emerges victorious vis-à-vis the prosecutor,” referring to the brit’s function as a protection from Satan.

The Rema (Yoreh De’ah 265:11) writes that the sandak is given the first honor of being called up to the Torah, even before the mohel. The Rema explains that the sandak is compared to a kohen who offers incense in the Beit Hamikdash. All kohanim wished to benefit from the blessing of the incense, which enriched the one who offered it. Therefore, a lottery was established to assure that all had an equal opportunity to perform it. Similarly, it is customary not to give the role of sandak to one individual more than once.

The Shach (Yoreh Deah ad loc. sk 22) clarifies that Rema does not mean that one may not be a sandak more than once. Rather, if a person has served as sandak for a boy, he should not serve as sandak for any of his brothers in the future.

The Rema also talks about the honorary role of the kvaterin and kvater, the female and male messengers who bring the baby to the synagogue for the brit.

Last week we continued with Rabbi Ari Enkin’s discussion of this matter in his new sefer, Shu’t HaShulchani, which we now conclude.

* * * * *

Rabbi Enkin continues his discussion of whether someone should serve as sandak twice (Shu’t HaShulchani 154-156):

“There is also a variation of this custom, seemingly of Turkish and Greek origin, in which one refrains from honoring the same person to serve as sandak twice in a single year – should another boy be born to the family within that time – but allows him to serve as sandak once again after a year has passed.

“There is also an opinion that the custom does not apply to relatives. According to this approach, one can invite a relative to serve as sandak more than once. This is especially true with regard to the baby’s father. Indeed, a father shouldn’t hesitate to be the sandak for all of his children should he so desire.

“Although the custom of restricting a sandak to once per family is widely observed, there are some exceptions to the rule. In some communities, the local rabbi is designated as the exclusive sandak and this includes serving as sandak for multiple children from the same family. It is explained that such an arrangement is not truly a deviation from the supposed custom, for the community rabbi can be compared to the Kohen Gadol, who was indeed permitted to perform the incense offering over and over. Similarly, very prominent, world-renowned rabbis are often repeatedly invited to serve as sandak for the same family.

“It is also noted that the custom to restrict someone form serving as a sandak twice likely originates from Rabbi Yehuda Hachassid, whose rulings are often understood as being optional in nature. So too, the custom of restricting someone from serving as sandak more than once is not found in the Talmud. As a general rule, though there are many exceptions, a restriction that doesn’t have its origins in the Talmud is not truly binding.

“Indeed, the conclusion of most halachic authorities is that one may indeed serve as a sandak more than once for the same family should one be invited to do so.

“There is also a view that it is the mohel, not the sandak, who is comparable to a kohen offering the incense in the Beit Hamikdash. Even according to this approach, however, there is no restriction on using the same mohel more than once.”

(To be continued)

Rabbi Yaakov Klass

Q & A: The Sandak (Part II)

Thursday, November 8th, 2012

Question: I was at a brit where the father and grandfather of the boy argued over who should be sandak. The grandfather had served as sandak once before, but he persisted and, as they say, “might makes right.” I am curious as to your view on this matter.

M. Renkin
(Via E-Mail)

Answer: Last week we examined the source of the word “sandak” as well as the sandak’s role at the brit.

The Midrash (Tehillim pg. 723) contains the term “sandikus,” a Greek word meaning “companion of child” or “advocate.” Rabbi Tzvi Elimelech Spira of Dinov explains that sandak is an acronym of “sanegor na’aseh din kategor – the defense emerges victorious vis-à-vis the prosecutor,” referring to the brit’s function as a protection from Satan.

The Rema (Yoreh De’ah 265:11) writes that the sandak is given the first honor of being called up to the Torah, even before the mohel. The Rema explains that the sandak is compared to a kohen who offers incense in the Beit Hamikdash. All kohanim wished to benefit from the blessing of the incense, which enriched the one who offered it. Therefore, a lottery was established to assure that all had an equal opportunity to perform it. Similarly, it is customary not to give the role of sandak to one individual more than once.

The Shach (Yoreh Deah ad loc. sk 22) clarifies that Rema does not mean that one may not be a sandak more than once. Rather, if a person has served as sandak for a boy, he should not serve as sandak for any of his brothers in the future.

The Rema also talks about the honorary role of the kvaterin and kvater, the female and male messengers who bring the baby to the synagogue for the brit.

* * * * *

I am very fortunate to have recently received the newly published sefer, Shut HaShulchani, a collection of very relevant halachic responsa in English authored by my esteemed chaver, Rabbi Ari Enkin of Ramat Beit Shemesh, Israel. (The sefer is available directly from the author. Contact Rabbi Enkin at rabbiari@hotmail.com or call 011-972-52-579-1773.)

Rabbi Enkin discusses the matter of the sandak in great detail. He writes as follows (pg. 154-156):

“The sandak is the individual honored with holding the baby during the brit milah ceremony and it is the highest honor that can be bestowed upon at a brit. Although sandak is often translated as godfather, it likely comes from the Greek word suntekos, which means companion. The sandak is seated during the brit ceremony and holds the baby on his lap while the mohel performs the circumcision It is taught that when the sandak holds the baby on his lap, thereby including his knees and thighs in the performance of the mitzvah, he embodies the verse (Biur Hagra, Yoreh De’ah 265:44) ‘All my bones shall say, Who is like You, G-d?’ ”

Rabbi Enkin discusses the custom not to honor the same individual as sandak more than once within the same family. He agrees with the sources that compare the sandak to the kohen offering incense in the Beit Hamikdash and explains: “A kohen was only given the opportunity to perform this mitzvah once in his lifetime. This is because whoever offered the incense would become wealthy. Therefore, in order to offer as many kohanim as possible the opportunity of becoming wealthy, it was decided to appoint a different kohen to perform the incense offering every day.”

Likewise, the sandak, who represents the kohen offering the incense, will become wealthy. In addition, Rabbi Enkin continues, it is “a segulah for a long and good life. Therefore, we offer the opportunity of serving as sandak to as many different people as possible.”

Rabbi Enkin explains that once a certain individual is invited to serve as sandak, the baby’s parents should not renege and give the honor to another person. However, if the original offer was made before the child was born, and once the child is born the parents decide to honor a different person instead, it is permitted to do so.

There are a number of authorities who disagree with the restriction against appointing the same sandak twice. Rabbi Enkin discusses their reasoning as follows:

Rabbi Yaakov Klass

Opening Hearts And Winning Over A New Generation: A Profile Of Chazzan Netanel Hershtik

Thursday, September 13th, 2012

Netanel Hershtik wears many hats but perhaps the one he is best known for is a soft, puffy headpiece known as a mitre, traditionally worn by chazzanim.

While the Teaneck resident is a former combat paramedic in the Israeli army and a graduate of both Israel’s Shaarei Mishpat College of Law and the University of Miami School of Law, it is his prodigious musical abilities that have made him a household name. Hershtik, the official chazzan at The Hampton Synagogue, has performed at numerous venues worldwide, delighting and inspiring countless people in both concert halls and synagogues around the globe.

Hershtik at the UN Holocaust remembrance ceremony.

Descending from a long line of cantors, Hershtik is a fourteenth generation chazzan, who began singing with his father, the legendary Cantor Naftali Hershtik, at Jerusalem’s Great Synagogue when he was just five and toured with his father through Australia, Europe and the United States at age seven. A graduate of the prestigious Tel Aviv Cantorial Institute, Hershtik has performed in prominent concert halls including Lincoln Center, the Sydney Opera House and Casino de Paris and was the first chazzan invited to perform at a United Nations Holocaust remembrance ceremony.

But for Hershtik, a regular participant in Kosherica’s popular cantorial cruises who has recorded two albums in addition to his many appearances, chazzanut is first and foremost about inspiring people in their prayers, not about performing.

“As much as these cruises and cantorial concerts are celebrated and successful, I still believe that in order to understand chazzanut and to appreciate it, one needs to listen to a real chazzan on a proper amud, accompanied by a good choir, where the chazzan is afforded the opportunity to open his heart and to daven properly,” said Hershtik. “To me, there is no way to truly be inspired as a congregation in prayer other than the use of music under the musical leadership of the chazzan. The strongest argument I can offer is the constant use of music in the Beit Hamikdashas a tool to elevate and focus people to their Father in heaven.”

Hershtik at a Holocaust memorial event at Avery Fisher Hall earlier this year.

Hershtik acknowledges that cantorial music is an acquired taste, but one that is well worth developing.

Chazzanut is not easy listening,” explained Hershtik. “One should give it time and patience in order to love it, but the reward is far greater than any easy listening pop music. Let’s face it, classical music, jazz and opera are also in the same category and require some listening effort and openness to be truly appreciated.”

The 34-year-old Hershtik, who tries to incorporate contemporary musical styles including pop, jazz, Broadway and gospel into his traditional services, suggests that many of the negative associations people have with chazzanut are the product of poor choices by today’s chazzanim.

“I blame many cantors for not accommodating ‘younger ears’ with a shorter, less heavy davening and for not updating their melodies and style of davening to today’s world,” said Hershtik. “It is a pity they try to prove what great cantors they are to empty shuls. A great chazzan must feel his congregation at any given time of the service. It is the cantor’s greatest challenge to feel when people are with him and when they are lost or not paying attention. The cantor must immediately determine the right balance for that specific day in this specific congregation.”

Hershtik at the Tel Aviv Opera House in 2011.

A self-taught musician who plays several instruments, Hershtik loves to experiment musically as well as record in his studio. While he says his children are “extremely musical” he isn’t making plans for them to become the fifteenth generation of Hershtiks to daven for the amud.

“It makes me happy to see that they understand and enjoy all kinds of music. But it doesn’t mean they will become chazzanim. I do not push them to sing in shul just as my parents didn’t push me. It would be lovely if they chose to continue the family legacy of chazzanut, but I will be happiest if they feel fulfilled and accomplished in whatever profession they chose.”

Sandy Eller

Music During The Nine Days (Part I)

Friday, July 20th, 2012

Question: Is it prohibited to listen to music in the privacy of one’s home (or car) during the Nine Days?

Answer: This issue has intrigued me for some time. HaGaon HaRav Moshe Feinstein, zt”l (Igrot Moshe, Yoreh Deah, II:137), rules that it is indeed prohibited.

He explains that after the destruction of the Beit Hamikdash, our sages enacted a number of ordinances to manifest a degree of sadness and mourning. One such decree was the prohibition to listen to music throughout the year. The Rema (Orach Chayim 560:3) contends that this prohibition applies only to people who formerly awoke in the morning and retired at night to the accompaniment of music, i.e., kings. In addition, the Rema notes that those in attendance at a beit mishteh were also included in the ban. The Mishnah Berurah (Orach Chayim 560:12) explains that this prohibition is due to the presence of wine at a beit mishteh.

All this suggests that a person who did not listen to music on a daily basis and did not attend a beit mishteh would be permitted to listen to music year-round. Rav Moshe, however, disagrees with this inference. He contends that even the Rema would prohibit Jews from attending public musical events during the year since one derives excessive simcha from such events.

If public music is thus forbidden year-round, what additional music were the rabbis prohibiting when they enacted the laws against music during the Nine Days? Perforce, they were prohibiting listening to music even in the privacy of one’s own home (or car).

(To Be Continued)

Rabbi Cohen, a Jerusalem Prize recipient, has written several works on Jewish law. His latest, “Jewish Prayer The Right Way: Resolving Halachic Dilemmas (Urim Publications), is available at Amazon.com and Judaica stores.

Rabbi J. Simcha Cohen

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/music-during-the-nine-days-part-i/2012/07/20/

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