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THE ULTIMATE OHEL MOSHE RMb"M YOMI STUDY PROGRAM IS ABOUT TO BEGIN… JOIN TODAY!

Beith Midrash Ohel Moshe, the first open Beith Midrash for students of RMb"M, is only days away from launching what we believe to be the ultimate study program according to the opinion of the RMb"M, fitted to the needs of today's Jewish working parent. Until now there have only been the "RMb"M Yomi" programs of (the 1-year and 3-year programs). :

1) No compassion: If you are as busy as most of us, if you miss one day on the Chabad RMb"M program, there is little chance of being able to make it up (hashlamah)… There is a considerable amount of new material waiting for you brand new material for you every single day of the year, even the 9^th of Av, after your 25-hour fast in the heat of summer…

2) No opportunity to review: Again—unless you have a lot of extra time, there is no real opportunity to absorb what you've learned, week by week, without built in time for the most critical of all stages of learning: Hazarah (review).

3) No flexibility: There is no break in the schedule to accommodate for the extensive preparations before Shabboth and Hag, or the special learning we want to do in the day(s) just prior to those times.

4) No program for learning of the other two required dimensions of daily Torah learning: Studying Mishneh Torah seriously only fulfills one third of one's daily required Torah study: the Oral Law component. There are two other obligatory components: The Written Law (Tanakh) component and the third, least understood dimension, "לימוד דבר מתוך הדבר". That is the study of the connection between the Oral and Written Law (in other words, how the halakhah was derived from the Tanakh).

5) Not designed for learning in order to practice: With all respect, being that Chabad-Hassiduth does not endorse living purely according to Mishneh Torah, the above programs are generally practiced as a sort of academic ritual-- rather than the careful study of text in order to do what is written in it. Accordingly, they have never been able to satisfy the needs of the scattered RMb"M community, and certainly couldn't serve as a base for communal learning of talmidei RMb"M around the world.

The new program allows those who were never able to complete the Mishneh Torah before to do so, and G-dwilling cover all three daily required components of Torah learning:

· THE ORAL LAW COMPONENT: With HaShem's help, we will cover the entire Mishneh Torah in four years (about one chapter per day).

· THE WRITTEN LAW COMPONENT: With HaShem's help, we will cover all of Na"kh (Prophets and Writings) in three years (one chapter per day), after the study of one 'aliyah from the parashath ha-shavua` (weekly Torah portion).

· לימוד דבר מתוך הדבר: With HaShem's help, we will devote a full third of our daily Torah study time to researching the Scriptural sources, the verses quoted in Mishneh Torah, contemplating how the Oral Law was derived from the Written: We will ask questions such as, is this the pesha`t (simple understanding of the verse)? Is the perush (interpretation) encoded in the RMb"M `al pi ha-sh'mu'ah (according to ancient, Oral tradition), or from a later-derived hermeneutical derash (derived allegorically from Scripture)? Does it appear to be asmakhta (a rabbinical concept that is attached to a verse with a different original meaning)? More advanced students can research the primary sources, such as Siphrei and Tosephta.

--All in a flexible schedule, together with like-minded people the world over, who relate to the text as a living instruction to be put into practice.

One shouldn't necessarily feel obligated to participate in all three programs. Torah scholars are likely to be pre-committed to another learning schedule, through which they fulfill their obligations. Such scholars with a packed learning schedule may choose only to join our study of Mishneh Torah as a daily half-hour review. New beginners, on the other hand, may feel they require a full two hours just to get a basic understanding of the daily Mishneh Torah chapter--and that may be all the time they have available to learn in a day!

We believe that most anyone with a basic learning background can complete each component in about 40-50 minutes, completing the daily material in 2 to 2.5 hours. This, of course should ideally be divided into morning and night, to fulfill the verse, "והגית בו יומם ולילה".

Although it is less common today, pure independent learning and practice of the Halakhah straight from the original sources is not a modern invention or theory. It has been the authentic tradition of Yemenite Jewry for centuries, as it was passed down to the former Chief Rabbi of Yemen, HaRav Yiħia Qafiħ z”l, and his grandson, Rav Yoseph Qafiħ, z”l, renowned Torah giants in their respective generations. It is also practiced in other circles, such as the serious students of the Vilna Gaon.

Members and friends of Ohel Moshe and participants in our RMb"M Yomi project are not divided by superficial, misleading, and divisive political labels, such as "Hareidi", "Zionist", etc. Rather, as G-dfearing Jews of many ethnic, cultural and learning backgrounds, representing a variety of viewpoints on politics, mysticism, etc, we put our differences and preconceptions aside to learn, receive, and strive together to live by "Torath Mosha"—the authentic Torah of Moses—together, in the tradition of the RMb"M: That is, as it was faithfully transmitted for 1800 years from Sinai until the generation of Rav Ashe and Ravina, who compiled the Talmud who sealed it, and as it was then clarified by the Geonim of blessed memory, and finally compiled into the most comprehensive yet concise, authoritative written code of halakhah, by Rav Moshe ben Maimon.

That being said, it is critical to note that the management of Ohel Moshe in no way condemns or looks down on other Orthodox communities, or other authentic traditions of Torah learning, G-d forbid. Neither does it aim in any way to undermine the selfless leadership of the accepted great rabbis of the generation, or their tireless efforts within their means to restore the crown of Torah to its ancient splendor. On the contrary, it is our sole desire to play a unique role in bringing unity within the Torah world, by strengthening the common foundation of all accepted streams of Orthodox Judaism: the authentic Torah as it was preserved by the greatest of all 'Rishonim' (early rabbis).

The Beith Midrash was founded by and continues to be managed by Mori Michael Shelomo Bar-Ron, with the warm support and advice of experts in RMb"M, including HaRav Reuven LevTov, HaRav Yoseph Maghori-Kohen, and even experts in derivation of halakhah from Talmud.

Most of our growing membership is a part of an internet forum at http://groups.yahoo.com/group/ohalmosha/. Each person learns as he/she wishes within the general common framework, according to his/her own needs and resources. If anyone has a question, Hidush or interesting insight, they are invited to share it with the growing forum, and ask one of our expert Hakhamim.

Daily progress is made Sunday through Thursday of every regular week, leaving Friday and Shabboth for Hazarah (review), or hashlamah--an opportunity to make up for a missed day. `Ervei Yom `Tov (eves of holidays) and Yamim Tovim themselves are treated like Friday and Shabboth. However, progress continues on second day of Yom `Tov (our apologies to those of you living abroad—make `aliyah soon!) Likewise, an extra day, two, or three will be off before Yamim `Tovim to allow time for special Hazarah on the pertinent halakhoth of the approaching day, and the physical preparations as well (especially for PesaH). The end result is a program in which busy, working parents can satisfactorily cover all the material, and even review periodically.

There are two main purposes of both the virtual Beith Midrash, and its physical center in Ramat Beith Shemesh. First and primarily, is to strengthen the serious, practical learning of Mishneh Torah and Scripture in order to live by, as much as possible, the treasure of authentic Torah instruction they contain. We aim to do this by helping to unify talmidei RMb"M worldwide through our unique program.

We seek no monopoly over or honor for the creation of the OMRY program. On the contrary, our dream is that it will grow far beyond the limits of our growing community, and be adopted in many batei midrash. We pray for the eventual day when it becomes so widespread that we won't be able to calculate how many are participating in the program… not until periodical kinussim (gatherings) we hope to have, like the grand siyumim (completions) of the Daf Ha-Yomi program.

As the RMb"M wrote in his famous letter to his foremost student HaRav Yoseph ben ha-Rav Yehudah: Foreseeing the antagonism to his work in his own time, the RMb"M did not write the code primarily for his generation. Rather he wrote it for the far future: "However, in generations to come, when jealousy, and the lust for power will disappear, all of Israel will be rely on it alone, and will abandon all besides it, without a doubt…"

The long-term goal of the physicaI Beith Midrash in Ramat Beith Shemesh is to develop a RMb"M center as the foundation for a community that will live, pray, and learn according to the authentic teachings of the Talmud. In the shorter term, we hope to host kinussim (gatherings) every couple of months, whenever we arrive at a major siyum within the program.

CELEBRATING THE COMPLETION OF THE INTRODUCTORY LEG, AND LAUNCHING THE MAIN PROGRAM THIS SUKKOTH!

Beginning the first day of Hanukah, we launched an introductory leg to the program, learning the 613 Commandments in Sepher Ha-MiSwoth, which we are completing. Over the past four months, we have grown from an initial group of about twenty participants to thirty-five worldwide, including the U.S.,Venezuela and India.

To join the program and to RSVP for the celebratory event the launch of the main program, write us at: michaellevana@013.net

Note: every place it is written "עד" (until) a certain verse, it means "עד וכולל"(until and including).

This means: "On the 6^th (of Siwan in this case), the day of Shavu'oth, we learn both the Introduction to the Mishneh Torah, and chapters 1 and 2 of the Book of Joshua." The hyphens (dashes) are to separate between the M"T component and the Bible component.

ו (שבועות) הקדמה למ"ת – יהושע א'+ ב' א ד --- כא א ז --- יט א

ח הקדמה למ"ת (עד סוף) -- יהושע ג' ג ו --- כג ג ג טו --- כג

ט יסודי התורה א'--- יהושע ד' ד ד (שבת) ד תפילין... א' --- כד'

י ב' --- ה' ה (שבת) ה ט + י --- כא *כינוס סיום* ה ב --- כה

יא ג --- ו ו ז --- כד *כינוס סיום* ו הל' ק"ש א' – שמואל-א א' ו ג --- כו + כז

יב ד --- ז ז הל' ע"ז א' -- שופטים א' ז ב --- ב ז ד --- כח + כט

יח י --- יא + יב יג ה --- ה יג הל' תפילה א' --- ה + ו יג ח --- ג

יט הלכות דעות א' --- יג יד ו --- ו ד ב --- ז + ח יד ט --- ד

כב ב + ג --- יד יז (צום יז בתמוז) ט -- ט יז יז י --- ה

כג ד --- טו (עד טו:יט) יח י --- י יח (שבת) יח הל' ציצית א' --- ו

כו ז --- יח כא יב --- יב כא ז --- טו כא הל' ברכות א' --- יא'

כט הל' ת"תורה א + ב --- יט כד ג --- טו כד כד ב --- יב

א (שבת, ראש השנה) א ו --- ו א כ --- ה (עד יט') א (חנוכה)

ב (ראש השנה) ב ז --- ז ב כא (עד יז') --- ה:כ עד ו:ו ב (שבת, חנוכה)

ו (חזרה על הל' שביתת עשור) ו (שבת) ו כב (עד טז') --- ז ו ש"עשור א' --- ישעיהו א' *כינוס*

ז ז י (עד הלכה טו') --- י ז כב (עד סוף) --- ח ז ב + ג --- ב + ג

ח (שבת) ח י (עד הסוף) --- יא ח כג (עד יג') --- ט (עד יב) ח

ט (תשובה, הכנה ליום כיפור) ט יא --- יב ט כג (עד סוף) ט (שבת)

י (יום הכיפורים) י יב --- יג י י (צום 10 בטבת) ש'י"ט א' --- ד'

יא (חזרה: הל' שופר יא יג --- יד יא (שבת) יא ב --- ה

יד יד יד (עד יא') --- טו יד כו (עד יג') --- יב יד ד (עד הסוף) – ח:א עד ט:ו

טו (שבת) טו יד (עד הסוף) --- טז טו כו (עד הסוף) --- יג טו

טז ט --- יט טז טו (עד י') --- יז טז כז --- יד (עד פסוק טז') טז (שבת)

יז י --- כ יז טו (עד הסוף) --- יח יז יז ה --- ט (עד הסוף)

יח יא --- כא יח טז (עד יא') --- יט יח (שבת) יח ו --- י (עד כג')

יט הל' מילה א' --- כב' יט יט כח --- יד (עד הסוף) יט ז --- י (עד הסוף)

כ ב --- כג כ (שבת) כ כט --- טו (עד טו:כב') כ ח --- יא + יב

כא כא טז (עד הסוף) --- כ כא ל --- טו:כג עד סוף טז) כא ח"ומצה א' --- יג:א עד יד:ב

כב (שבת) כב יז (עד יא') --- כא כב ערובין א' --- יז (עד כג') כב

כג ג --- כד *כינוס סיום* כג יז (עד כב') --- כב (עד יח') כג ב --- יז (עד הסוף) כג (שבת)

כד זמנים, שבת א' -- מלכים-א א' כד יז (עד סוף) --- כב (עד סוף) כד כד ב --- יד (עד הסוף)

כה ב --- ב (עד פסוק י') כה יח (עד יד') --- מלכים-ב א' כה (שבת, חנוכה) כה ג --- טו:א עד טז:ד

כו ג --- ב (עד הסוף) כו כו (חנוכה) ג (עד יד') --- יח כו ד --- טז (עד הסוף)

כז ד --- ג + ד כז (שבת) כז (חנוכה) ג (עד סוף) --- יט כז ה --- יז

כח כח יח (עד הסוף) --- ב כח (חנוכה) ד (עד טז') --- כ כח ו --- יח

כט (שבת) כט יט (עד יד') --- ג כט (חנוכה) ד (עד סוף) --- כא כט

א (שבת) א ט --- לט א הל' מגילה וחנוכה א' --- סג:א עד סד:ב

ד הל' שופר סוכה ולולב א + ב --- כא ד יב --- מב:א עד מב:יז ד

ז ז יג --- מב:יח + מג (הכל) ז (חזרה *כינוס סיום*

י ו --- כה י (חזרה על הל' מגילה) י מגילה וחנוכה)

יג הלכות שקלים א' --- כח' יג (שבת) יג (הכנה לחג הפסח)

יט הלכות קידוש החודש א' --- לב' יט יט (שבת, (חה"מ פסח)