Parashat Chukat - Torah Tidbits

Torah tidbits

TT 475

Shabbat Parshat CHUKAT
9 TAMUZ 5761 • June 29-30, '01

We read/learn the 5th perek of Pirkei Avot

Halachic Times for Jerusalem (Summer time)

Correct for TT #475 • Ranges are for THU-THU, 7 Tamuz - 14 Tamuz (June 28-July 5)

For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account).

For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.)

Candle lighting - 7:14pm (earliest - 6:24pm)

Havdala - 8:33pm (Rabbeinu Tam - 9:06pm)

Earliest Shacharit • 4:31-4:34am

Sunrise •5:31-5:34am (5:36¼-5:39am)

Sof Z'man Kri'at Sh'ma • 9:06-9:08am (8:10-8:13am)

Sof Z'man Shacharit • 10:18-10:20am (9:41-9:43am)

Chatzot (halachic noon) • 12:42¼-12:43¼pm

Mincha Gedola (earliest Mincha) • 1:19-1:20pm

Plag Mincha • 6:24-6:26pm

Sunset • 7:53½-7:53¼pm (7:48¼-7:48pm)

WORD OF THE MONTH

A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem.

Those who say Kiddush L'vana from 3 full days after the Molad, have already said K.L. this month - as early as last Sunday night. Those who follow the opinion of 7 days after the Molad can first say K.L. on Thursday night, June 28th. Many people will say K.L. this Motza'ei Shabbat, either because they follow the opinion that K.L. must be on Motza'ei Shabbat, or for the more practical reason that it is Motza'ei Shabbat that most people remember that there is such a thing as K.L.

Note, however, that it is not the number of days from Rosh Chodesh that determines the first opportunity (and the deadline, as well) for K.L., it is the Molad. And not the real Molad, either. The announced Molad which is calculated by average time it takes the Moon to go through its cycle of phases.

Although opinions differ as to when to first say K.L., most everyone agrees that the last opportunity to say K.L. is half-way through the period from one Molad to the next. That moment is called the NIGUD and this month we can say K.L. until & including Thu. July 5.

All Mitzvot have a Chok Component

ZOT CHUKAT HATORAH - This is the Torah's Decree... The first Rashi on the parsha says that when the Satan and the nations of the world ridicule the Jewish People, by pointing to the mitzva of Para Aduma (or any other mitzva categorized as a CHOK) and asking us what is this that you do and what reason is there for it? Therefore, says Rashi, the Torah introduced Para Aduma with the phrase that identifies it as a CHOK, so that we can answer our taunters by saying that we accept these mitzvot as a Divine Decree and no one has permission to challenge them.

Para Aduma is not the only mitzva that the Torah calls a CHOK. The Torah uses the same phraseology for the laws of TUM'A and TAHARA of spoils of war. The Torah speaks of an aspect of the laws of Korban Pesach as CHOK. Not the whole mitzva, mind you, but an aspect of it. There are two areas of mitzva that are called CHUKAT MISHPAT. Some combination of a CHOK and a statute that seems to be more understandable than a CHOK. The two called by this unusual hybrid term are the Laws of Inheritance and the City of Refuge.

And when we get to mitzvot that are not specifically referred to as CHOK, if we examine the details of the mitzva, we can usually find aspects of it that defy logic and reason. And that means that there is a CHOK component in (almost) all mitzvot.

In fact, we can say that Para Aduma was singled out from among all the mitzvot by being labeled the CHOK of the Torah, not to teach us only about itself, but about all mitzvot. (This is a variation of one of the 13 Talmudic Principles of Rabbi Yishma'el, which teach us the many links between the Written Word and the Oral Law.)

The truth is that the nations of the world can, and do, ridicule us about many of our practices. And any time they do, our answer can be, and should be, the same — we do mitzvot because G-d commanded us to do them. That is first and foremost, and that is sufficient reason to do what we do. That is the exact meaning of NAASEH V'NISHMA, the very special commitment we made to G-d at Sinai.

Rashi does not leave Para Aduma as the enigmatic CHOK. He presents reasons, or at least symbolisms, in the mitzva. And that is what comes after the "first & foremost". We do not leave things alone. We question, we probe, we seek better understanding of Torah & Mitzvot. And that is okay, as long as we not only answer the Satan and the Nations of the World with Rashi's answer, but that we really believe that answer for ourselves.

Sedra-Stats

39th of 54 sedras; 6th of 10 in Bamidbar

Written on 159.2 lines in a Sefer Torah (rank: 39)

10 Parshiyot; 6 open, 4 closed

87 p'sukim (ranks 43rd)

1245 words (ranks 40th)

4670 letters (ranks 41st)

Smallest sedra in Bamidbar; longish p'sukim (words & letters) - reflected in the rankings

Fewer p'sukim than Sh'mini, more words, same number of letters

MITZVOT

Contains 3 of the Torah's 613 mitzvot; all positive

Aliya-by-Aliya Sedra Summary

[Numbers] refer to the Sefer HaChinuch's mitzva-count

Kohen - First Aliya - 17 p'sukim - 19:1-17

This whole Aliya plus the following 5 p'sukim deal with the topic of the PARA ADUMA. (The 22 p'sukim of ch. 19 constitute the Maftir for Shabbat Parshat Para.) The mitzva involves taking a cow with reddish hair (even two black hairs invalidate it), that is blemish-free (i.e. fit for the Altar) and that has not worn a yoke or carried a burden for people. (If it carried upon its back something for its own benefit - e.g. a blanket to keep flies away - it is still acceptable.) Elazar b. Aharon was in charge of the preparation of this first Para Aduma.

[SDT] "And G-d spoke to Moshe and Aharon saying... DABEIR (you Moshe, not both of you, DABRU) to the children of Israel... Only Moshe could tell the people about the PARA ADUMA, which is an atonement for the Sin of the Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA, his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon. Perhaps this contains a private rebuke by G-d to Aharon... And perhaps a bit of the opposite as well.

[SDT] Rashi says that the mitzva is for the assistant Kohen Gadol to tend to the Para Aduma, although any kohen qualifies. Commentaries see a symbolism in the son of Aharon doing the work: just as the cow atones (so to speak) for her calf, so too the son atones for his father who was somewhat involved in the Golden Calf.

"Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit for the Altar. However, here the word T'MIMA is followed by the phrase "that has no MUM (blemish)", making the adjective T'MIMA superfluous. Therefore, we are taught that T'MIMA in this context is describing ADUMA, indicating that COMPLETE reddish hair is required. Without T'MIMA, a cow that was a "jinji" would be acceptable even if it had some non-red hairs. Not so, because of the word T'MIMA.

As opposed to all korbanot in the Mikdash which had to be brought "inside", the Red Cow is slaughtered and prepared "outside". It is not a korban, but it does have korban-like features (atonement, among others). After the cow is slaughtered, it is burnt whole (some of its blood having been sprinkled towards the Mikdash first).

The complete process of the Para Aduma (including what is thrown into the fire, how the ashes are collected and how the potion is made) is a positive mitzva [397] that has been fulfilled nine times, so far. The next (tenth) time will be in the time of the Moshiach.

A person who comes in contact with a dead body is rendered ritually impure for a seven-day period [398]. The "Para Aduma Potion" is to be sprinkled on the defiled person on the third and seventh day. Without this procedure, the state of ritual impurity remains forever. It is most important to avoid entering the Mikdash while one is defiled.

Intentional violation is a (Divinely imposed) capital offense.

MITZVA WATCH

Today, without a Beit HaMikdash, the are (at least) three ramifications of the rules of ritual impurity to the dead.

[1] A kohen must still avoid contact with a dead body (except those of his close relatives for whom he sits shiva), even though he is already "tamei". This is both for "practice" as well as not to "add" to his state of TUM'A.

(2) We are not permitted to go onto Har HaBayit in those areas that the Beit HaMikdash and its courtyard stood (or might have stood).

(3) Some gifts of the Kohen (such as t'ruma, t'rumat maaser, challa) are not given to a kohen, but are "disposed of" according to alternate halachic procedures, because of TUM'A of both the Kohen, potential recipient, as well as the giver, and therefore, the gift itself.

Note that there are gifts to the kohen that pose no TAMEI problems; these are given today (e.g. Pidyon HaBen).

[SDT] Many forms of ritual impurity require immersion in a mikve, and that's all. Mikve is done by the person him/herself. Not so with ritual impurity due to contact with a dead body. Mikve is part of the purification process, but so is the Para Aduma Potion. And that cannot be done alone. Another person MUST be involved. Think about what it means.

Levi - Second Aliya - 11 p'sukim - 19:18-20:6

The Torah summarizes the Para Aduma procedures.

Note that the cedar branch and hyssop are added to the potion as well as to the burning of the Para Aduma. Commentaries see special significance in the fact that the cedar is a lofty tree and the hyssop is a lowly shrub.

The dual nature of the Para Aduma potion (that it purifies the defiled and defiles the ritually pure) is counted as a mitzva of its own [399]. (Some draw an analogy to some medicines that can cure an ill person but would make a healthy person sick. The Para Aduma is one of our spiritual medications.)

The next topic the Torah deals with is the death of Miriam in the Tzin Wilderness in Nissan (the 10th). The People had no water (Midrashim speak of the Well of Miriam that miraculously accompanied the People during their wanderings. This well disappeared upon Miriam's death, since it was in her merit - because she had watched over Moshe at the river - that we had the Well.) The People complain bitterly to Moshe and Aharon. (The custom of emptying out water containers in the room in which someone has died, comes from the sequence: "...and Miriam died ...and there was no water...")

Shlishi - Third Aliya - 7 p'sukim - 20:7-13

In response, G-d tells Moshe to take the Staff, gather the People, and that he (Moshe) and Aharon should speak to the rock in the presence of the People, so that the rock shall give forth its water for the People and their flocks. Moshe gathers the People and admonishes them to witness another of G-d's miracles. He lifts the Staff and strikes the rock twice; water flows from it in abundance.

G-d is "angry" at Moshe and Aharon for missing a chance to sanctify G-d's Name by having the People see water come from the rock by speaking to it. (The People had previously seen water come from a struck rock.) G-d decrees that neither Moshe nor Aharon shall lead the People into the Land of Israel.

(Because of the inclusion of Aharon in this decree, there is an implication that he was not held accountable for any involvement in the Golden Calf - a point that needed clarification. Rashi says that the Torah is telling us that Moshe and Aharon would have gone into Eretz Yisrael, except for this, and only this sin. Interesting that Moshe himself tells the people (in D'varim) that he carries some of the blame for the Sin of the Spies. With Aharon's involvement in the Calf incident and Moshe's in the Spies episode, there is an interesting balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "called the shots".)

G-d's decree seems excessively harsh on Moshe and Aharon. Commentators point to this as an example of how strictly G-d judges the greatest of our people.

Observation...

Note that the rock gives forth water even though Moshe did not speak to it, as G-d had said. There are two possibilities (maybe) as to why.

(1) It avoids a Chilul HaShem that would result if the miracle did not happen.

(2) Moshe Rabeinu was on the high level that he was able to control and divert nature (with limits). He had previously stricken a rock to get water; this now is something he can do.

(3) A twist on the Chilul HaShem possibility of (1) is that G-d wanted to avoid Moshe's losing face. G-d and Moshe are very much partners, so to speak, in the perception of the People. At the Sea, the people believed in "HaShem and in Moshe His servant. In contrast, their lack of faith is expressed as their talking against G-d and against Moshe. These are the only two times the word U'V'MOSHE appears in Tanach.

R'VI'I - Fourth Aliya - 8 p'sukim - 20:14-21

Moshe sends messengers to the People of Edom, recounting Israel's brief history and requesting right of way through Edomite land. The request is denied. A second attempt is made to obtain permission; this too is strongly rejected. The People of Israel change their route in order to avoid encountering Edom (at G-d's command).

[SDT] In asking for passage through Edom territory, Moshe's messengers state that the people "will not drink water of a well". Rashi says that we would have expected the Torah to say "the water of cisterns". Rashi explains that Edom had the cisterns; we had a miraculous well (as well as Manna for food). What we were offering Edom was the profits from selling us food and water. We had no need for their food and drink, but it was a proper offer to make. Rashi says that when staying at an inn, one should partake of the inn's meals rather than "brown bag it". This increases the benefit to the hotelier.

Moshe sends a message to Edom saying, "...you know all the trouble we had in Egypt." Imrei Shefer asks, how was Edom expected to know what happened to us in Egypt? The answer, he says, comes from Parshat To'l'dot, when Rivka sought out G-d to explain what was happening inside her. She was told that the twins in her would grew to head great nations, and when one fell, the other would rise proportionally. Edom's life must have made a significant turn upward during the dark years we spent in Egyptian servitude. That is how Edom would know what was happening to his brother Israel.

Chamishi - Fifth Aliya - 17 p'sukim - 20:22-21:9

The People travel from Kadesh to Hor HaHar. There Aharon is to die. Moshe takes Aharon and Elazar up the mountain, where the garments of the Kohen Gadol are transferred from Aharon to his son and successor. ALL the people mourn Aharon's death for 30 days. Commentaries point out that Aharon's death had elements that were missing in Moshe's. Seeing his son continue in his footsteps and being loved by all the people as Aharon was, adds a special dimension to Aharon's full life.

The Midrash says that the Heavenly Clouds that protected the People, left upon Aharon's death.

[SDT] We can see now that the miracles of the Midbar were each associated with one of our leaders: Moshe, the Manna; Aharon, the Clouds; Miriam, the Well.

That made them vulnerable to attack from Emori. The attack was successfully countered by Israel. The People then tired of their extended travels and complained once again to G-d and Moshe. Their tirade included gross disrespect to G-d's miracle of the Manna. For this they were punished by an attack of "fiery" (poisonous) snakes that bit many people, causing many deaths. The People repented and pleaded with

Moshe to pray to G-d to spare them. G-d told Moshe to fashion a copper (the choice of copper was Moshe's and it was a play on words) snake and mount it atop a staff, so that anyone who would see it (i.e. turn their eyes and hearts towards G-d) would live.

The Mishna in P'sachim (4:9) records different things that Chizkiyahu HaMelech did, and was either praised for them, or not. He destroyed the Copper Serpent and the Sages approved of his actions. People were misusing it, and misunderstanding it.

Shishi - Sixth Aliya - 11 p'sukim - 21:10-20

The People continue their travels, and arrive at a place known as "the Well". This was another significant event related to water. From a physical point of view, water is by far the most valuable "commodity" of the wandering Nation. On a spiritual level, water represents Torah and Life itself. The "Song of the Well", a short but beautiful song is recorded, highlighting the preciousness of water. The words are filled with symbolisms and allusions.

Sh'vi'i - Seventh Aliya - 16 p'sukim - 21:21-22:1

As Israel approaches the lands of Emori, requests are made for rights of passage. Not only are these requests denied, but Emori sends an army to encounter Israel. Israel is completely victorious against King Sichon, and conquers the lands of Emori and Cheshbon. Further battles result in more Emori lands. Og, king of Bashan, also falls, as G-d promised.

[SDT] It is important to note that Israel's military might is not absolute, nor are their military options equal. Israel fights against whom G-d tells us to, and we do not engage in battle anyone that G-d forbids us to. It is irrelevant whether Edom was stronger or weaker than Emori. We didn't fight the latter and avoid the former for military reasons. G-d is the One in charge. We have to always keep this in mind; and it would help if our enemies knew this as well. Ironically, it is our enemies who sometimes seem to believe in G-d's role in these kind of matters, whereas we sometimes seem to stubbornly deny His role.

[SDT] Rashi explains why G-d had to tell Moshe not to fear fighting Og. Og was the sole survivor of the Flood (except for Noach and company), and he was the one who told Avraham that nephew Lot had been taken into captivity. Perhaps he had earned enough merit to resist the Israelites. G-d told Moshe not to worry.

Israel's military victories in the Midbar, towards the end of the period of wandering, were very important for the morale of the people as they faced long years of many battles upon crossing the Jordan River into Eretz Yisrael. In the Midbar, they get a taste of G-d's promises and might.

Moshe sends Meraglim to Ya'zer. Rashi says that the spies that were sent said, "we will not do as our predecessors did; we have complete confidence in the power of Moshe's prayer. In a way, the sending of these Meraglim is a TIKUN (repair) of the Sin of the Spies. Spies were always sent to facilitate the nation's next step. They were not meant to suggest yes or no.

The final pasuk tells us that Israel traveled and arrived at Arvot Moav - this is their final stop before entry into Eretz Yisrael.

[SDT] Note the significance of the above statement. The four remaining sedras of Bamidbar and all 11 of D'varim are still in front of us, and we are already at Arvot Moav. Mas'ei will give a summary of the wandering, but with the conclusion of Chukat, we have arrived at the threshold of Eretz Yisrael. Remember that back in Mikeitz we left the Land and went down into Egypt. Now we are readying ourselves to return.

The final 3 p'sukim are reread for the Maftir.

Haftara - 33 p'sukim -Sho'f'tim 11:1-33

The haftara consists of most of the story of Yiftach, the at-first scorned, later sought after, son of Gil'ad. He was shunned by his "half-brothers" and fled to the Land of Tov where he lived a rogue's life. The people of the Gil'ad region are attacked by the Ammonites and they pursue Yiftach to be their leader. In the description of the wars with Amon, reference is made to the historical background of the area - specifically, the episode recorded in the sedra about Israel requesting permission from Emori for passage through their territory. This is a major connection to the sedra. The story of Yiftach seems to be peripheral to the reason that Chaza"l chose this reading for Chukat. And yet... the haftara ends with the first part of the story of Yiftach's vow and the resultant fiasco with his daughter. Chaza"l generally consider Yiftach to have erred; such a vow as his would be halachically invalid under the circumstances. The significance (if any) of the story of Yiftach's daughter vis-a-vis the sedra is elusive.

The Torah describes the requirements of the Para Aduma as, NOT HAVING A BLEMISH and NEVER HAVING A YOKE UPON IT. The "Seer of Lublin" gave a Chasidic spin to those words. A person who thinks that he is without blemish, most definitely never placed upon himself the yoke of heaven. Chidushei HaRim pointed out that whereas two black hairs invalidate a Para Aduma, when it comes to the Torah's command to a Jew to be TAMIM, even a single "off color" hair invalidates the person.

Two further points about the Haftara from A Haftara Companion by Rabbi Julian G. Jacobs.

Rabbi Jacobs points out the the Haftara, in retelling the story from the Torah of Israel's sending a request to Edom to pass through its territory, the Navi also says that Israel requested the same of Moav. The Torah does not mention that. (Perhaps there is an allusion to it.) Yet when the Torah explains why we to not accept a Moavi into K'hal HaShem, it says that they were not hospitable towards us during our wandering in the Midbar. Clearly, Moav was approached and refused us passage, i.e. hospitaliy, but the Torah does not mention what happened with Moav specifically. The Haftara fills in the details for us.

Secondly, Rabbi Jacobs offers a connection between the Yiftach story and the sedra. Both the people at the end of their wandering, and Yiftach in his time, swore to G-d that if they were victorious over Emori, then they would... dedicate the spoils of war to G-d... they would offer to G-d the first to come out of Yiftach's house. In both the sedra and haftara, a promise was made, Emori was vanquished, and the conditions of the promise were kept. A tremendous difference, however, on that last part. Whatever exactly happened to Yiftach's daughter, it was an ill-fated condition of the promise that Yiftach offered. In the sedra, the condition was quite normal and acceptable.

Rabbi Jacobs ends with the suggestion that there is a parallel between the enigmatic Para Aduma and the equally (?) enigmatic choice of Yiftach to lead the peaople. He, apparently, was not a suitable candidate for the job.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 92 •Laws of Powers of Attorney

As seen in the last lesson, if the debtor sends the repayment of the debt with the creditor's agent but after the death of the creditor, the debtor bears the risk of loss in the event the agent loses the money whether through his own acts or through an act of God. For example, on January 1 the creditor/principal appoints Reuven his agent to collect the $100 that the debtor owes to him. The creditor dies on January 2. Neither the debtor nor Reuven knows that the creditor died. On January 3 the debtor pays the $100 to Reuven. On January 4 Reuven is on his way to the creditor's home and he is robbed of the $100. The risk of loss is on the debtor, and he is still liable to the heirs of the creditor for the $100. The heirs of the creditor are not responsible for the acts of Reuven, since he is not their agent. When the creditor dies, his agents are automatically terminated and are no, longer his agent or that of his heirs. The debtor, to avoid the pitfalls of this situation, may insist that he will not pay Reuven unless Reuven has a power of attorney from the creditor. The person to whom the power of attorney is given , in this case Reuven, is called an attorney-in-fact. Unlike an agency, a power of attorney does not automatically cease when the principal dies.

That is not to say that the principal cannot terminate the power of attorney. It means that his death does not in and of itself terminate the power of attorney. The principal may terminate the power of attorney in the same manner as he may terminate an agency. A power of attorney differs from an assignment of the claim in that the attorney-in-fact does not own the claim. The proceeds of the debt still belong to the principal. In the event of an assignment of a claim, the claim belongs to the assignee.

In this lesson, the power of attorney refers to one given by the creditor or plaintiff. There is an opinion in the Talmud that the power of attorney is not something to be desired. 'And he did that which is not good among his people (Ezekie128:18): Rav said this refers to one who comes with a power of attorney" (Shebu'oth 31a). The attorney-in-fact is held in low esteem because only a litigious person accepts to act as an attorney-in-fact. He is usually uncompromising, whereas the principal might have compromised his own claim. A few of the scores of commentaries and codes on the subject are here set forth. Maimonides (1135-1204) quotes the Talmudic text without any exceptions (Laws of Agent and Partners, chapter 3, paragraph 5). R. Abraham ben David (1125-1198) in his disputations on Maimonides (ibid.) states that the Talmudic statement should be seen as referring to a situation where the principal and the defendant are in the same city and thus there is no reason for the principal to appoint an attorney-in-fact to represent him in his lawsuit against the defendant. R. Jacob Tur (1274-1340), in Hoshen haMishpat, chapter 123, continuing in the vein of R. Abraham ben David, states that if the principal and the defendant are in different communities it is indeed praiseworthy by the attorney-in-fact to pursue the matter against the defendant, for otherwise debtors will flee with their creditors' moneys to faraway places. R Yosef Karo (1488-1575), in Shulhan Aruch Hoshen haMishpat, chapter 123, states: "He did that which is not good among his people refers to a person who appears with a power of attorney. When does this apply? when the plaintiff and the defendant are in the same city. But if the defendant is in one city and the plaintiff in another city, then the actions of the attorney-in-fact are praiseworthy." R. Moses Isserles (1520-1562), in his glosses to R. Karo, adds: 'There are those who hold that there is no distinction between the situation when the parties are in the same city or not. If the attorney-in-fact is overpowering, litigious, and seeking controversy, then he should not act. But if he is acting to save that which is stolen by the robber, then his action is praiseworthy." Some of the commentaries on R. Isserles state that if the defendant is overpowering, in such a situation, if the plaintiff can still sue by himself, he should not appoint an attorney-in-fact; otherwise he should. The commentaries on R. Karo and R. Isserles vary but accept the distinction between the situation where the plaintiff cannot retrieve his money without appointing an attorney-in-fact and where he can. In the former case it is not improper for him to appoint an attorney-in-fact, and in the latter case it is. In all events the halachah has developed, to the point where it is now common to appoint an attorney-in-fact and to appoint lawyers to protect the interests of the parties.

The attorney-in-fact need not be present when he is appointed.

If the power of attorney authorizes the attorney-in-fact to deal with business matters of the principal or to collect a chattel of the principal, then the principal may appoint the attorney-in-fact by a written power of attorney, made effective with a kinyan.

If the power of attorney includes the authority to collect debts or otherwise engage in litigation on behalf of the principal, then there are four formalities that must be complied with: ( 1) The power of attorney must be in writing; the writing should in essence state that the attorney-in-fact may "Go forth, take legal action so that you may acquire title to and secure the claim for yourself," or words of a similar nature. The Beth Din should be liberal in construing the exact language of the power-of-attorney so that it should give effect to the intent of the principal and the attorney-in-fact. If the power of attorney does not contain such words, the debtor may refuse to deal with him. However, if the debtor pays the money to the attorney-in-fact, and the principal is alive when the debtor gives the repayment to the attorney-in-fact, the debtor is free of liability. It is customary to include the date of the power of attorney. (2)The power of attorney must be accompanied by an assignment of some sliver of real estate by the principal to the attorney-in-fact. (3) The power of attorney must assign to the attorney-in-fact a percentage interest in the principal's claim against the debtor. For example, if it assigns 15 percent of the principal's interest in the moneys owed by the debtor to the attorney-in-fact, and retains the balance of 85 percent to the principal, it is valid. Since the attorney-in-fact may sue for his own 15 percent of the claim, he may sue for the additional 85 percent pursuant to the power of attorney. However, if instead of the power of attorney assigning a percentage of the claim to the attorney-in-fact it assigned a definite amount, then the attorney-in-fact may sue for only that amount. For example, if the debt was for $100 and the power of attorney assigned $15 to the attorney-in-fact, then he may sue only for the $15 and may not sue for the remaining $85 due to the principal. ( 4) Although it is not required, the written power of attorney also usually includes a statement that all of the expenses of the litigation are to be borne by the principal. If the power of attorney is silent as to the expenses, then the principal is still liable for the expenses. Unless the power of attorney limits the amount of expenses that the attorney-in-fact may expend in pursuing the claim, then there is no limit, and the principal remains liable even if the expenses exceed the amount collected, or if nothing is collected.

All of the proceeds of the debt not assigned to the attorney-in-fact belong to the principal. The power of attorney gives the attorney-in-fact the right to collect the debt for the principal when he collects his percentage for himself.

The halachah gives the husband certain rights in the profits of the real estate owned by the wife. The profits may consist of the crops growing on the real estate and/or grown by the husband on the real estate. If a third party is possessed of the real estate that the wife claims belongs to her, and she wishes the husband to sue the third party to recover the real estate, he requires a power of attorney from the wife to sue. However. if the husband sues for the crops presently growing on the real estate, he may sue without a power of attorney and his lawsuit will also be valid to carry over to recover the real estate without a power of attorney from the wife.

Any adult, male or female, Jew or Gentile, may be appointed an attorney-in-fact. The principal may appoint his wife attorney-in-fact.

A principal may terminate the power of attorney that he has delegated to his attorney-in-fact or may, instead of terminating the attorney-in-fact, delegate another power of attorney to another attorney-in-fact to act in the same matter.

However, the debtor may deal with the attorney-in-fact until he finds out that the power of attorney has been terminated. If after the principal has terminated the power of attorney but before the debtor knows of the termination, the attorney-in-fact sues the debtor and the Beth Din finds in favor of the debtor, the principal is bound by the decision of the Beth Din.

The subject matter of this lesson is more fully discussed in Vol. IV, Ch.122 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores.

Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir

Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh.

LEAVING A CEMETERY

There is an ancient custom that on leaving a cemetery after a funeral we do three things: take a handful of dirt, and pluck some foliage, and wash the hands. (SA YD 376:4.)

The Tur relates this custom to the water and dust which are part of the ordeal of the sota: “It is said that this custom reminds us of the formation of man, as it is said in an aggada ‘And the Kohen takes holy water in a clay vessel and from the dust” – why water and dirt? Because her formation was from water and her end is dust, therefore she is tried with water and dirt: if she is pure, she remains as she was formed; if not, she returns to dust.’” [See Yerushalmi Sota 2:2.] Likewise, the water and the dirt are a symbol of formation and death, and the foliage a symbol of the resurrection, as it is said (Tehillim 72:16) “And they shall sprout of the town like the foliage of the earth”. (Tur YD 376.)

The Ramban, on the other hand, relates this custom to the process of purifying someone from defilement, as we learn in our parsha: “I heard a tradition from one of my teachers that this hints at the purification from defilement, as if to say that this defilement is not purified without these three things: water, and the ashes of the red heifer, and hyssop.” (Torat HaAdam p. 156, cited in Beit Yosef YD 376.)

The comparison of these two explanations is suggestive. For one thing, the Tur in effect presents us with a symbolic explanation of the elements of the purification process: conception, death, and resurrection.

According to this explanation, the need for hyssop in the purifying waters seems to hint that the possibility for purification from contact with the dead is in itself dependent on the fact that death is itself is not permanent, and that the departed are destined to return to life. As we experience this sprinkling, we recall that we were conceived in purity, then defiled by contact with death; but just as the dead are destined to rise, so we too are able to purify ourselves of the defilement which they bring.

Rabbi Meir HAS JUST COMPLETED writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha.

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com.

ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe

The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Question: Some religious Jews do Netilas Yadayim in the morning immediately upon waking up, with the water and basin underneath the bed. Is this necessary, or can one wash their hands in the bathroom upon waking up in the morning? If this leniency is acceptable, please cite sources and the rabbinic authority which sanction this leniency?

Answer: The prohibition of walking 4 amot without washing hands in the morning is not mentioned in the Gemara or by other early halachic sources. Therefore, the custom of the world is to rely on the opinion of the Rashba in Berachot 25b (who admittedly, deals with a different context), who says that an entire house is considered like 4 amot. Note that this logic would not apply when sleeping in the open such as on a camping trip or if one needs to walk more than 4 amot outside one’s dwelling before washing (which is sometimes the case in the army or when camping). The Shvut Yaakov (III:1) ruled that one need not be stringent in this matter. However, the Mishna Berurah (1:2), based on the Zohar, is stringent in this matter, except in pressing cases. It is important to correct the misconception that the walking of 4 amot is the main halachic problem in and of itself. The main problem is delaying removing the spirit of impurity which rests on the hands during the night’s sleep. Thus, to lie awake in bed until someone can bring water within 4 amot or to walk more than 4 amot in small increments makes the matter worse, not better (Mishna Berurah, ibid.). One should also not put off going to the bathroom, if it is difficult to wait, in order to first wash one’s hands, because it is forbidden to delay going to the bathroom when one has an acute need (ibid).) Hagaon Harav Shaul Yisraeli zt”l taught that even Bnei Yeshiva can rely on the opinion of the Rashba.

“Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Speaking of Netilat Yadayim... Two of the main "reasons" for the requirement of washing upon waking are [1] to complete the removal of the RU'ACH HATUM'A (that attaches itself to us during a night's sleep and remains on the fingertips upon our waking), and [2] as a preparation for the reciting of Sh'ma, davening, learning Torah, and doing mitzvot in the course of the day ahead – much as the kohen is required to wash before performing service to G-d in the Beit HaMikdash. This dual "function" of Netilat Yadayim gives it the important role of MAVDIL, separator between the sleep-filled night when the person is "dead to the world", and our waking day that is (hopefully) filled with the spiritual pursuits of a Torah LIFE.

More on Aharon IY"H in future issues

G'MATRIYA-MATCH

IT'S A MATCH! The last pasuk in Chukat (Bamidbar 22:1) tells us that Bnei Yisrael continued traveling until they came to the Plains of Moav by the Jordan River (opposite) Yericho. They were just victorious against Sichon and Og, and they find themselves still surrounded by hostile nations. And, of course, when they cross the Jordan, there will be many more hostile nations around them.

In chapter 3 of T'hilim, David HaMelech proclaims that although he is surrounded by enemies, " I will not fear the tens of thousands of people who are set against me" (pasuk 7).

This resolve of David's, not to fear the enemy, because G-d is on our side, must be the attitude of the Jews people at all times, when surrounded by enemies.

Bamidbar 22:1 and T'hilim 3:7 have the same G'matriya - 2394.

From the Desk of the Director

Parshat Chukat opens with a description of the cleansing ceremony of the Red Heifer, which is very paradoxical. For the cow’s ashes purify people who have become contaminated; yet those who are involved in its preparation themselves become defiled!

This raises the quintessential question as to what is the reason for the statute? Curiously enough, the answer is embedded in the question - for statutes, by definition, do not have rational explanations. “Zot Chukat Hatorah asher tziva Hashem” – ‘This is the ordinance of the Law which Hashem has commanded,’ seemingly says it all.

Yet Rashi tells us that the nations of the world taunt us on account of this law. The Rambam recalls the jaunts of heretics who note that this strange command was observed outside the Temple. And the Midrash relates that even the great and wise King Solomon exclaimed in this context: “I said I would be wise, but it is far from me!” (Mishle 7:23).

It seems that our faith in rationality is at question, and that the lack of rationality challenges our faith. Perhaps Job’s interpretation of the mysteries of life provides us with the clue. For he said: “Who can draw a pure thing out of an impure one? Is it not the One G-d?” (Job 14:4) There is much that we don’t understand; but notes Rabbi Elie Munk, our failure to understand truth does not make it untrue.

Sincerely yours, Menachem Persoff, Director, Israel Center

Computer talk... The G'matriya matches that have begun to reappear in Torah Tidbits (after a long hiatus) are facilitated by a program by Torah Educational Software called Torah Codes 2000. Personally, I'm not "into" the codes searched for by equidistant letter sequences, I do have "fun" with the G'matriya capabilities of the program.

I'll describe my method of finding GMs and you will see some of what the TES program can do.

I "open" the Book of Bamidbar to chapter 19. The whole perek pops up in a window on the screen. You can pop up at the same time, the English translation of the opened text. I then block a pasuk or piece of text of my choice and paste it into the G'matriya Lookup window. Clicking on FIND will reveal any p'sukim in Tanach with the same G'matriya as inputted. Although the program allows partial p'sukim, I find the results more satisfying if only whole p'sukim are used. It is basically using p'sukim from the sedra that make a statement and the hope of finding another pasuk matched numerically that allows making some kind of statement about the pair.

Parsha Pix

We have in the upper-left, of course, the Red Cow, an archaic play on words with the symbol of (RED) Communism, to give the correct color to a black and white picture. (On the website, the cow itself is colored red.)

Following Miriam's death, the Well dried up and there was no water for the people (the faucet with the spider's web at the spout).

Although Moshe was commanded to speak to the Rock, he struck it with the MATEH twice and water gushed forth from the rock(s). The ear indicates the original command to speak to the rock.

The Kohen Gadol is pictured, with the garments that were transferred from Aharon to Elazar.

Following Aharon's death, the people panicked and a plague of serpents attacked the people. G-d told Moshe to put the form of a snake on a rod (which he did, making the snake from copper) and anyone bitten by a poisonous snake who looks at the snake-on-the-stick would live. See sedra summary for more.

The sedra mentions SEFER MILCHAMOT HASHEM, some kind of written record of the battles. It is represented by the open book with a tank on one page and the HEI-shmichik on the other page.

The DO NOT ENTER sign has a double-double meaning. Edom and Emori both responded to Israel's request for safe passage through their territory with DO NOT ENTER. Moshe and Aharon, as a result of the Hitting the rock rather than talking to it episode, were given DO NOT ENTER orders for Eretz Yisrael. The bottle of water with the dollars signs represents the offer Bnei Yisrael made to pay for the water they would use while passing through Edom's land.

The well with the musical notes stands for the Song of the Well. Think about the prominent role played by water (and its lack) from the moment Bnei Yisrael left Mitzrayim (you can even go back to the first plague in Egypt - BLOOD) until they arrived at the threshold of Eretz Yisrael.

Which brings us to an old (one of the first) PPP component, 3+2=fire is for the phrase, "For a fire has come out of CHESHBON..."

TTriddles

TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best solution set submitted each week (there isn’t always a best) wins a double prize — a CD from...Noam Productions 8 Malchei Yisrael, Geula & the Rav Shefa mall CDs, tapes, equipment - broad selection, good prices, personal attention and a gift (game, puzzle, book, etc.) from...Big Deal•15 Malchei Yisrael in Geula• Rechov Lunz right off the Ben Yehuda Midrachov in the center of town• Rabbi Akiva Street in Bnei Braq. You never really know what you’ll find there A fun place to shop.

Even if you can’t solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what you’re reading now).

Last week's (KORACH) TTriddles:

[1] Listen Korach: Two prohibitions with a fruit if you take things literally

[2] Avraham, Moshe, Yehoshua, Golyat, M'fiboshet, Ovadyahu

[3] Could be a record setting pasuk with 10

[4] 3 instead of 100? 40-50 switch? That's nuts!

[5] Emanuel Goldenberg a.k.a. EGR, a.k.a.?

And the envelope please...

[1] Listen Korach was a riddle way of indicating the two sedras that contain the answer to the TTriddle - Listen=Haazinu and Korach=Korach. In Korach (Bamidbar 18:12) we find the term CHEILEV TIROSH, which means the best of the wine. Literally, CHEILEV is the forbidden fats of animals. In Haazinu (D’varim 32:14) we find the term DAM EINAV, the blood of the grape, i.e. the best tasting wine. If these two words are taken literally, we’d have two prohibitions related to the grape.

[2] VAYIPOL AL PANAV, And he fell on his face. This expression is used in Tanach (with different connotations) with this list of individuals. For Golyat, the meaning is literal. Note that with Avraham, the Torah uses the expression twice, once for Avram and once for Avraham.

[3] Reference here is to the opening pasuk in the sedra, which (I speculated) could be a record-setting pasuk with ten names: Korach, Yitzhar, K’hat, Levi, Datan, Aviram, Eliav, On, Pelet, and Reuven. When Moshe Caplan of RBS submitted that solution, he told me that his brother Yisroel found a pasuk with more names, Bamidbar 27:1 - Tz’lafchad, Cheifer, Gil’ad, Machir, Menashe (mentioned twice in the pasuk), Yosef, Machla, No’a, Chogla, Milka, and Tirtza. That’s 11 names. The Caplan boys, 12 and 10, win a Reva L’Sheva CD from Noam Productions for their efforts.

[4] This was a combination G’matriya, Targum, and cryptic crossword puzzle -style TTriddle. The answer is SH’KEIDIM, almonds (as on the staff of Aharon). If you use a GIMMEL (3) instead of the KUF (100) and switch the final MEM (40) with a NUN (50), you get the Targum for Sh’keidim — SHIGDIN. And one thing you can certainly say about almonds — That’s nuts!

[5] This TTriddle was a (double) trivia type TTriddle. Emanuel Goldenberg was the real life name of actor Edward G. Robinson (EGR). The stereotypical gangster and all-around bad guy (and Jew) was the perfect actor to play the role of Datan in the 1956 movie, The Ten Commandments. (Youseg Shiloah played Datan in the 1975 Moses the Lawgiver, with Burt Lancaster taking the Moshe role from Charton Heston. The IMDB site shows that this was Youseg’s only role of his acting career. Lawson Butt had played Datan in the 1923 version of the Ten Commandments. And why do I mention the last two actors? So that you should be thankful that the TTriddles used Edwards G. Robinson, thereby making solution possible. It’s early in the week. We will yet see if anyone comes up with a correct solution.)

This week's TTriddles:

[1] Taken literally, they're the two Mizmors

[2] The tall open and the round closed followed by the dotted and the undotted head of the Torah

[3] What's black and white and re(a)d all over?

NCSY B'YISRAEL NEWS

Makom BaLev - The name we use for our NCSY chapters around the country - is winding down its school year programs, but getting into high gear for its summer activities. To kick things off, all the Batim will be joining together this week for a 3-day tiyul in the Galil. Throughout the summer the chapter will run educational and Chesed related projects. We will keep T.T. readers in the know.

Bet Kharkov held an end-of-year get-together with about 30 kids attending. Some of these kids will be traveling back to Kharkov to visit their families and join us at the OU/NCSY summer camp in Kharkov.

...and what about our ZULA - youth drop-in-center in the Teichman Youth Center "downstairs"? For updates and the latest schedule of events contact Harel Chetzroni at 053 942 365

For The summer of your Life! •Imagine… Two glorious weeks living, learning, dancing, swimming & hiking

WHO? 6-11 graders Boys/girls SEPARATE LOCATIONS • Special “ETGARI/Survival” program for 9-11 graders

WHEN? July 9-22

WHERE? Girls: Keshet, Ramat HaGolan

Boys: Shadmot Mechola, Jordan Valley

WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, & more

Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva

For more information and registration call the NCSY office 02-5667787, x240

Rabbi Michael Fredman, Director Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem (02) 566-7787 ext. 242 • fax: (02) 566-0156 ncsy_isr@netvision.net

NESTO•Native English-Speaking Teen Olim

Don't miss out on your chance to go to the zoo with NESTO. Tuesday, July 3rd at 3:00pm. Meet in front of the zoo by the entrance gate. Look for Ilana. Bus # 33 from Har Nof, #26 from Binyanei HaUma. 25 shekels for members, 30 for non-members. Picnic dinner is included. For more information call the NESTO office.

Tee shirts are available in the office. 25 shekels for both members and non-members. You want to be seen in this one!

This past Tuesday night Betty Shore, a social worker who works with teen olim came to invite NESTO kids to call upon her for any needs they may have. We look forward to seeing Betty again next season for Tuesday night programming.

This past week was the last Tuesday night gathering for the year. For those NESTOers who would like to have programming throughout the summer, you will need to contact the office to let us know when you are in town. Programming will only be planned if there is a demand.

Wishing everyone success on their final bagrut on Friday, and for a productive and rewarding summer break.

Shabbat Shalom, Rabbi Avi and Ilana

The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, director

Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut

TIYULIM

Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message.

NOTE CHANGES IN HOURS

THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists...

to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you.

To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements

Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 8:30am to 3:30pm. Call Sarah at the Center, 566-7787 ext. 249.

Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 20 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus.

To the participants in this week's "looking good!" Israel Center In-House Shabbaton with with Rabbi James I. Gordon •Chazan Gerald Epstein •Dr. Roberta Epstein •and Phil Chernofsky, we wish you an enjoyable and inspiring Shabbat.

Non-participants who live in the neighborhood are invited to join us for the Friday night Carlebach-style davening (7:25 Mincha) with Chazan Gerald Epstein, Shabbat morning davening (8:00am) and Kiddush, and any of the educational sessions (i.e. before davening - 7:30am, after Kiddush - approx. 11:00, 2:00pm with Dr. & Dr. Epstein, Pirkei Avot at 5:00pm)

They flew the coop!

Apologies to those who signed up for last Tuesday's tiyul. The falcons, main feature of the tiyul, unexpectedly continued their migratory pattern on the previous day. Hence, the tiyul was canceled last minute.

Travel Desk Specials

Paradise Negev Hotel Be'ersheva• Glatt Mehadrin Hotel• Midweek Only, NIS500 per couple per night,double room, half board basis (breaskfast/dinner daily)• Children (max. 2) up to age 12 sharing parents room - 130NIS per child

Ruth Rimon Inn Tsfat• "Third Night Free" •valid July 1-29 Midweek and weekends•NIS750 per couple per night, double room, incl. breakfast• Children (max. 2) up to age 12 sharing parents room - 188NIS per child

Artzeinu Tours in conjunction with the Israel Center presents...

WED July 4th 9:30am to 5:30pm• AMATZIA underground city (where olive oil was made for the Beit HaMikdash) including Radar Hill, Kever Dan b. Ya'acov, Tel Azaka, battlesite of David and Goliath, and more...• $48 for members ($65 non-members)

FRI July 6th •Kotel Tunnels

Women's Day Special Treat yourself to EIN GEDI •TUE July 10th 8:15am to 6:15pm •The Ein Gedi Spa • A Glatt Kosher (fleishig) lunch •A professionally guided tour of the Botanical Gardens•$63 for members ($76 non-members)•Space limited - register NOW

Advance registration required •Prices are based on min. number of participants •Return times are approx.• Departure from 22 Keren HaYesod unless otherwise stated• Call 02 5871718 for more details

Grand Spectacular Weekend • 4 FULL DAYS, 3 NIGHTS at the Kinar Hotel•THU-SUN, July 12-15 with Rabbi Yeshaya Jacobs• Shabbat - full board; Thu & Sun - half board • THURSDAYmeet at the Israel Center at 8:15am •Tour the north - Caesaria aqueduct; Tsfat -- ancient alleyways,Stairs that the Mashiach will ascend in the future;candle factory; meet with artist of the unique "shtender" - Noach Greenberg with an unusual demonstration; daven at the Kever of Choni Hama'agel' visit Chatzor Haglili (bring packed lunch) •FRIDAY •Leisure - enjoy the pool and beach (all separate swimming) as well as the sports room with modern equipment, jacuzzi and sauna of the Kinar Classic Hotel (game room and activities for children)• SHABBAT•Enjoy the atmosphere -- both spiritual and physical, including optional story hour for children and shiurim for adults • SUNDAY•Take advantage of the KINAR services in the morning (pool, gym etc.); leave for the Golan Heights - tour to include Yom Kippur war sites and a meaningful audio visual presentation, as well as Syrian bunkers at Tel Fachar; experience the refreshing "Big Apple" cider factory; return for dinner at the KINAR before heading back to Yerushalayim (arrival approx. 9:30pm pm)• Cost for entire package (includes hotel, meals, round trip transportation; tours and all entrance fees) Garden rooms: $285/1180nis (299/1235 non-mem)•Brand new deluxe rooms $315/1310nis (330/1365)•Special prices for children Call the travel desk•Advance registration and deposit required•min. 25 participants

Our 11th Annual Seminar•Live and Learn the Joys of Macrobiotics•4-day Health Seminar for men and women at Yad Binyamin Guest House•MON thru THU, July 23–26, '01

Delicious, Nutritious, Tasty Macrobiotic Meals•Mehadrin - Shemita Lehumrah•Expert lectures and demonstrations on Nutrition, Reflexology, Cooking, Medicinal Herbs, Exercise & more!!!

Sara Landau Macro Counselor, Medicinal Herbist•Dr. Yisrael Yaffa Medical Doctor (USA) & Practicing Alternative Medicine in Israel•Rabbi Mendel Weinberger Guided Imagery•Asher Lazar Director of the Brooklyn Macro School & Traditional Jewish Health House•Rabbanit Sara Feldman Graphologist•Penina Mellick National Health Consultant•Liora Friedman Crystals Therapy•Susan Birenbaum Phsyiotherapist•Niv Horowitz Director of Magnet Therapy School•Pearl Borow International Lecturer•Ruth Brand Macrobiotic Cooking Demonstrations•Leah Zinn, Macrobiotics & Shiatsu •Chava Bruck Do-In Exercises, self-massage

THIS YEAR SAME PRICE AS LAST YEARNIS888 p.p. dbl. occupancy (single supp. avail.)for members of the Moadon and/or Israel Center•Non-Members add NIS50•Price includes: transportation, lovely a/c rooms, F/B, shiurim, evening programs, activities •Make checks payable to MOADON SANHEDRIA

LECTURES IN ENGLISH • Prog. subject to change•Leaving Jerusalem, Monday, 8:00am Returning Thursday, 6:00pm (approx.)•Reservations: Ruth Brand 02-5353-973 or Shulamit-Coordinator 02-58-119-58 or 5-81-44-81 or 050-937-932•Sponsored by MOADON SANHEDRIA

ISRAEL CENTER SCHEDULE

"Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free.•No one will be turned away for lack of ability to pay.

Friday night June 29th,Carlebach-style Kabalat Shabbat with Chazan Gerald Epstein (part of the Shabbaton) The public is invited to join us for: Mincha & Kabbalat Shabbat, 7:25pm Mini-Shiur by Rabbi James I. Gordon and Maariv, 8:00pm (approx.)

SHABBAT

The public is invited to join us for davening and shiurim during the Shabbaton, as follows: 7:30am Mini-shiur before davening with Phil•8:00am Shacharit... Drasha... Musaf •10:30am (approx.) Kiddush •11:00am (approx.) Shiur by Rabbi James I. Gordon•2:00pm (approx.) Session on Inter-Generational Communicationwith Dr. Gerald & Dr. Roberta Epstein •3:00pm Shiur with Phil •5:00pm Pirkei Avot with Rabbi Gordon•6:00pm Mincha followed by mini-shiur•8:25pm Maariv

MOTZA"SH

June 30th, 9:45pm(Note later starting time)•Kabalistic Insights into the Para Aduma Mystery by Rabbi Efraim Sprecher

BEIS MEDRASH PROGRAM•SUN-THU, 9:30-12:30•Shiurim at 10:00am•Magid Shiur and supervisor HaRav Hillel Ruvell•For men who want some serious learning

DAF YOMI in English 3:00-4:00pm•Sunday-Thursday

SUNDAY

9:30am (women)• Mystical Insights into the Months of the Year•Golda Warhaftig

N'shei Library •10:30-12:45

10:30am (women)•Let's Study Chumash•with Tonia Frohwein

11:30am•(This class is open to men and women)•Parshat HaShavua•Shprintzee Herskovits

12:30pm (men & women)•Great Jewish Stories with music•Rabbi David Zitter

July 1st, 8:00pm•New Face of ANTISEMITISM •Fundamental change before and after WWII•Antisemitism by proxy•Relationship to Israel From the words of Chazal And now the good news? Guest speaker: Dan Altura, Ph.D.

MONDAY

July 2nd, 9:15am• Excursions into the World of Mishna •Phil Chernofsky, Rabbi Grunbaum will be back next week, IY"H, with a final shiur on Hoshea. The following week, we will be starting a new topic - to be announced

July 2nd, from 10:15am•The Etzion Judaica Center will be exhibiting and selling their items on the first floor of the Center. See the article in last week's TT Call them in advance of Monday morning for special requests - (02) 993-4040.

10:30•Rambam's 13 Principles of Faith •Rabbi Zev Leff

N'SHEI lending library 10:00-12:30

July 2nd, 11:36am•Emunah & Bitachon Series: A Prismatic View •This week: “Pathways to Faith” by Rav Shlomo Wolbe•Aviva Nissim

July 2nd, call 051-985225•NLP Workshop given by Rabbi Shlomo Kory, Certified NLP master-practitioner•How to communicate with almost anyone

July 2nd, 8:00pm •Movietime at the Israel Center: Indiana Jones and the Temple of Doom •If you enjoyed last week's Raiders of the Lost Ark (whether you saw it at the Center or not), you'll enjoy this 1984 sequel•Here's an opportunity to get in an enjoyable film before the Three Weeks•Will start PROMPTLY at 8:00pm•Runs just under 2 hours

TUESDAY

9:00-9:50•TORAH TOPICS•Kiddush HaShem•Dr. Hayim Abramson

9:55-10:45•SIDDUR TOPICS•In-depth study of Kaddish•Dr. Hayim Abramson

10:50-11:40•Parshat HaShavua•Rabbi Mordechai Spiegelman

10:12:00•The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center from 10:00-12:00 • Please bring ID

11:45am (women)•Chassidic insights into Parshat HaShavua and the Actualia of Our Time based on Chabad teachings•Raizel Zisk

Beginning July 10th, 2:00pm •Shiur in the Laws and Practices of Shabbat

July 3rd, 8:00pm•The Three Weeks in Our Time •Guest Speaker

WEDNESDAY

8:20am•The Eshet Chayil Foundation in conjunction with the Israel Center, is pleased to announce a class on TEHILIM with Sara Wurtzel•Each session will begin with the reading of a chapter of Tehilim, followed by a study of the same perek.

9:30am•Towards a more Meaningful Davening Experience•Dr. Joel Luber

10:30am•for everyone•Break the Fear Habit ...and LIVE!•Alan Romm, P.C

11:30am-1:00pm•Spiritual Intelligence in PIRKEI AVOT•Batya Yaniger

3:00pm•Women in Tanach•Pearl Borow•This class is open to men and women

July 4th, 4:00-5:30pm •Poetry Workshop with Shmuel Mann•Express your feelings, your view of the World, observations of every day... through the world of poetry. Each individual has a world of experiences within them.Written in any form, rhyme, free verse, any style, each member will work towards putting together his/her own collection of poems

7:45-8:45pm•Jewish Philosophy•Rabbi Chaim Eisen•One week: Road Map to the Prophets: Rambam's Guide of the Perplexed•One week: Ramban's Commentary on the Torah and its Wellsprings•This week: Ramban: Meaning of Mitzvot

8:00-10:00pm•Aliya Counseling•Miriam Bass

July 4th 8:00pm•ROCKIAH•Jewish Rock at its Rockiest•“It doesn’t get rockier than Rockiah” - Eddie van Halen•25 sheks for members (and students),•30 if you ain't either•BE THERE!!

THURSDAY

10:30am•Shiur while you fold

10:30am•SLIM FOR LIFE•Group weight-loss program for women•Qualified Nutritional Advisor (BSC Hons) on hand•No obligation for the first session•Libby - 651-8061 • Elisheva - 999-6479

8:00pm•Shir HaShirim•Reb Yosef Schreiber

FRIDAY

9:00-10:00am•In-Depth Pirkei Avot Rabbi Chaim Eisen

Upcoming at the Center:

Motza'ei Shabbat, July 7th, 9:45pm•Internal Medicine: Update 2001: New developments in... Hypertension, Diabetes, Arthritis, Obesity, holesterol Control, Cancer Therapy, Gastro-Intestinal Disorders, Asthma, Genetics, the Common Cold Also - Important new drugs•Guest speaker: Dr. Henry R. Hashkes

Sunday, July 8th• Fast of the 17th of Tammuz•Morning classes as usual• 1:20pm - Mincha Gedola•4:30pm - Special Video Presentation•5:45pm - Shiur by Rabbi Menachem Raab• 6:45pm - Mincha•7:45pm - Siyum •8:10pm - Maariv and refreshments•Program in memory of Murray Luber z"l, MOSHE BEN HARAV YITZCHAK Z"L

Monday, July 9th, 8:00pm•Bush-Sharon-Arafat What Now?! Update on U.S. attitudes vis-a-vis Israel• Dr. David Luchins

OU ISRAEL CENTER

Seymour J. Abrams • Orthodox Union•Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Dr. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Director General, OU in Israel
Menachem Persoff, Director, Israel Center
Rabbi Michael Fredman, Director NCSY b'Yisrael
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod • POB 37015 • Jerusalem 91370
Phone: (02) 566 7787 • Fax: (02) 561-7432
email: tt@ou.org • website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth

This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel

TT is published and printed "in house" at the Israel Center

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