TT 479 Shabbat Parshat D'VARIM -
SHABBAT CHAZON There is no Pirkei Avot this week All who mourn Jerusalem (will) merit and see its joy, as promised in Yeshayahu 66: Rejoice in (Jerusalem's) joy, all who mourn over her. The fast begins 7:37pm on Shabbat and ends 8:09pm on Sunday (Jerusalem times) Halachic Times for Jerusalem (Summer time) Correct for TT #479 • Ranges are for THU-THU, 6 - 13 AV (July 26-August 2) 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 - 7:04pm (earliest - 6:17pm) Havdala - 8:21pm* (Rabbeinu Tam - 8:56pm) Earliest Shacharit • 4:46-4:47am Sunrise •5:46-5:47am (5:51-5:52am) Sof Z'man Kri'at Sh'ma • 9:15-9:16am (8:23-8:24am) Sof Z'man Shacharit • 10:25-10:26am (9:50-9:51am) Chatzot (halachic noon) • 12:45¼-12:45½pm Mincha Gedola (earliest Mincha) • 1:21-1:21pm Plag Mincha • 6:17-6:16pm Sunset • 7:45-7:43½pm (7:40-7:38½pm) The fast begins 7:37pm on Shabbat and ends 8:09pm on Sunday (Jerusalem times) 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. The Molad of Av was last Friday evening. First opportunity for Kiddush L'vana (GR"A) was Monday night, July 23rd after 9:17pm. That meant that Monday after regular Maariv time was a bit early for K.L. Those who follow the "early K.L." custom might have waited until Tuesday night to say it. (Wednesday and Thursday nights were/are also available. Many (most?) people wait until after Tish'a b'Av to say K.L – viz. Sunday night, July 29th. Some wait until after the 10th of Av (the Beit HaMikdash burned on that day too), i.e. Monday night. Some say that if you say K.L. after the fast, you should break the fast first. However, the very common practice (at least here in Israel) is to say K.L. right after Tish'a b'Av, to "take advantage" of the larger numbers of people in shul at the end of the fast. (you might want to take a cookie and a drink with you to shul for Maariv so that you can break your fast before you say K.L. - even if no one else is doing that. Just be inconspicuous. Let's Build the Beit HaMikdash Will the Beit HaMikdash come down to earthly Jerusalem in fire? Or will it be constructed in a less miraculous, more "down to earth" manner by the Jewish People? We shall see. For the point here, it is irrelevant which way the actual building will come about. But one thing is for sure. And this I believe with all my heart. We have the task of clearing the rubble of centuries in preparation of the building of the Third Beit HaMikdash. And I am not talking about the rubble on Har HaBayit. That will be taken care of in due time. There is a more immediate task, and that is holding things up. The Mishna tells us that five tragedies occurred on the ninth of Av. The decree against the Wilderness Generation, the destruction of the first and second Beit HaMikdash, the destruction of Beitar and the plowing over of the City. Those are the facts. What must concern us is the WHY. When we do that, we will know how to go about clearing the rubble of Jewish Life and lay the foundation for the Beit HaMikdash. The WHYs include the attitude of the Meraglim and the panic of the People concerning Eretz Yisrael. The WHYs include the idolatry, bloodshed, immorality, disregard of Shabbat and Shmita, false oaths, and general unfaithfulness to G-d and Torah that brought about the first exile and destruction. The WHYs include the SIN'AT CHINAM that is considered the cause of the second destruction and much longer exile that accompanied it. If elsewhere in this issue of Torah Tidbits we remind you about fingernail cutting, and tunes for Lecha Dodi, and dimming the lights in shul, and sitting on the ground, and what to do if Nacheim is omitted... then we must also focus on the real details. No amount of fasting and mourning and not wearing freshly laundered clothes and taking less pleasant showers will build the Beit HaMikdash and bring the Complete Geula. It takes a change in attitude on the part of those people who still agree with the Meraglim that Israel is a nice place to visit but not to live. It requires an increase - quantity and quality - of commitment to Torah and Mitzvot. It demands a vast improvement in the personal relations and attitudes of each of us towards our fellow Jews. Then the rubble will be removed and G-d and or the kablanim can get to work on the building itself. Sedra-Stats 44th of the 54 sedras - first of 11 in D'varim Written on 196.5 lines in a Sefer Torah (rank: 26) 5 parshiyot; 1 open, 4 closed 105p'sukim - ranks 32nd, 6th in D'varim(tied with Chayei Sara, but larger) 1548 words - ranks 26th, 6th in D'varim 5972 letters - ranks 24th, 5th in D'varim(tied with Vayeshev, but smaller) Jump in rankings from p'sukim to words & letters is a result of relatively long p'sukim Mitzvot 2 of the 613 mitzvot in D'varim, both prohibitions Book of D'varim is written on 1894 lines in a Sefer Torah, has 956 p'sukim, 14,293 words, 54,892 letters; ranks 4th among the Five Books in all those categories. It has 159 parshiyot, 35 open and 124 closed. It's tied for second with Bamidbar. Its P'tuchot are the fewest in the Torah and its S'tumot are the most. That indicates a more unified theme than the other books. Its sedras average out a bit longer than Vayikra's, even though the four shortest sedras are in D'varim On average, D'varim's p'sukim are the longest of the Five Books 200 mitzvot (32.6%), 77 positive (31.0%), 123 prohibitions (33.7%). Compare with 18.4% of the lines in a Sefer Torah and 16.4% of the Torah's p'sukim. Aliya-by-Aliya Sedra Summary [Numbers] refer to the Sefer HaChinuch's mitzva-count Kohen - First Aliya - 11 p'sukim - 1:1-11 The opening p'sukim of the D'varim clearly identify time and place. The entire book takes place in Arvot Moav (last place of encampment before entry into Eretz Yisrael) and begins on Rosh Chodesh Shvat in the final year of wandering. Several places that are mentioned in these p'sukim are considered by the commentaries to be allusions to events that occurred during the previous 40 years rather than being actual locations. The events include the Golden Calf, the rebellion of Korach, and the complaint about the Manna. These, plus the explicit discussion of the "Sin of the Spies", are part of Moshe's reproach and warning to the People. Moshe also tells the People of the victories over Emori and Cheshbon. This, to give them confidence for the difficult period they will face upon entering the Land. The first of many references to the purpose of the existence of the Jewish Nation is made - to live according to G-d's laws in the Land that G-d had promised to our ancestors. On Shabbat, the first Aliya is ended one pasuk early, that pasuk being the first of the next Aliya, to avoid beginning that second portion with the word "Eicha". [SDT] Within the opening 5 p'sukim of D'varim, there is a repetition of sorts in telling us that Moshe Rabeinu spoke to the People. The Vilna Gaon and others point out that the Book of D'varim can be divided into 3 parts, based on the wording of the opening p'sukim: "These are the things that Moshe spoke to all Israel..." (posuk 1). This can refer to the first three sedras of the book wherein we have a general review of the brief, but action-packed and significant history of the People to date. In addition, these sedras contain a restatement of the principles of Judaism in the form of the Aseret HaDibrot and the first two passages of the Shma. Also expressed in this opening section of D'varim is the integral link between the People and the Land of Israel. These sedras contain relatively few mitzvot, but they do contain the "basics of Judaism" and its foundations, which are reviewed with "all of Israel". The following three sedras contain 170 mitzvot, the greatest concentration of mitzvot anywhere in the Torah. "...Moshe spoke to Bnei Yisrael of all that G-d commanded upon them" (pasuk 3). After laying the foundation of Judaism, Moshe presents the essence of day-to-day life as a Jew - mitzvot of all kinds, between the Jew and G-d, interpersonal mitzvot, mitzvot linked to the Land, general mitzvot. The final section of D'varim, the last 5 sedras, again contains relatively few mitzvot. But it does contain the basis of understanding what being a Jew means. In these sedras we have the admonition against forsaking the Torah, the concepts of Free Will, repentance, the Chain of Tradition. "...Moshe began to explain this Torah saying:" (pasuk 5) Levi - Second Aliya - 10 p'sukim - 1:12-21 Moshe tells the People that he had reached a point where he was too weary to lead the People alone, and that he (at G-d's command) designated the leaders of the Tribes as judges of the People. Judges are to be selected for their Torah knowledge and other appropriate qualities. It is forbidden to appoint a judge for "the wrong reasons" (wealth, charisma, connections) [414]. Judges must be fair and impartial and must not be afraid to render proper judgments [415]. Moshe retained the role of final authority on difficult matters. Once again, Eretz Yisrael is shown as the main focus and the People are urged not to fear what lies ahead. On the phrase from 1:16 - Hear it among your brothers and judge fairly - the Gemara teaches us that judges may not hear one party to a case without the other present. In the same pasuk, the reference to the convert in the context of judging teaches us that conversion to Judaism must be done by a Beit Din. The Gemara states that if a non-Jew decides on his own that he is Jewish, this does not constitute conversion. A Beit Din is required. Shlishi - Third Aliya - 17 p'sukim - 1:22-38 Moshe next recounts for the new generation, the episode of the spies. [a long SDT] It is hard to suggest that it was purposely arranged that D'varim would be read on the Shabbat before Tish'a b'Av, but it is impossible to ignore its appropriateness in that role. In years like this one, when there is a Shabbat between Yom Kippur and Sukkot, an extra weekly Torah reading is needed. This is accomplished by splitting a double sedra. The two doubles available to split are little Nitzavim-Vayelech (70 p'sukim combined) and huge Matot-Mas'ei (244 p'sukim). Logic would support separating Matot and Mas'ei, but that is not what's done. Nitzavim and Vayeilech pick up the slack by allowing Haazinu to be on the Shabbat between Yom Kippur and Sukkot. Vayeilech takes over the honors of Shabbat Shuva and Nitzavim handles the pre-Rosh HaShana slot by itself. All this "guarantees" that D'varim precedes Tish'a b'Av. It cannot (and must not) escape our attention, that we read of the Sin of the Spies in Parshat D'varim. The mishna states that one of the tragedies marked by Tish'a b'Av - the first one, the one that gave Tish'a b'Av its dark character - was the decree against the (adult males of the) "Generation of the Wilderness". The sedra serves as a reproach for our poor attitudes and lack of commitment to the Land. It is as if G-d is saying to us: "Do not continue in the ways of that generation. Reverse the effect of that terrible punishment by heeding the call of Kalev and Yehoshua." When we, the Jewish People of today, succeed in "repairing" the negative attitudes and actions of the generation of the spies, the generation whose sins caused the destruction of the first Temple, the generation whose gratuitous hatred and Lashon HaRa caused the destruction of the second Temple, then we will be privileged to rejoice in the building of the third Temple, the restoration of Jews all over the world to this Land, and the spreading of Torah values and commitment to mitzvot. D'varim and its message of the significance of Eretz Yisrael and the reminder of G-d's terrible anger against those who denigrate the Land of Israel is the "perfect" introduction to Tish'a b'Av. Amazing, is it not, how relevant this message is today. "Behold, I have set the Land before you; go in and possess the Land..." May we be deserving (and even if not) to live in peace in all the Land of Israel, with all the People of Israel, according to the Torah of Israel. D'varim says over and over again that the Meraglim were wrong. They believed that the miraculous environment of the Wilderness was perfect for a Torah way of life. Not so. Moshe repeatedly tells us that Eretz Yisrael is the "real" place for the People of Israel. Note also that other events of the first 40 years are merely alluded to with a phrase - DI ZAHAV, mentioned in the first pasuk of D'varim is a reproach to us for the sin of the Golden Calf. This is what Rashi says. Moshe hinted at it, but he didn't elaborate. The sin of the Spies is different. A full presentation. Comparing Moshe's account with the original text in Shlach will yield some interesting differences. It is clear that the original purpose of sending the men into the Land was to determine the best way to enter it and which border cities would be best to attack. It is equally clear that the purpose was NOT to decide whether to go or not. This is the major component of the Sin of the Spies and the people's reaction to their words. Moshe shares the blame with the spies and announces that he had approved of the suggestion to send the spies. He explains what had happened as a result of the spies' report. Moshe's arguments (and those of Kalev and Yehoshua) were unsuccessful in calming the people's panic. As a result, G-d decreed that none of the adult males (except for Kalev and Yehoshua) would enter the Land. Moshe tells them that he too was banned from entering the Land. It is to be Yehoshua who will lead the People henceforth. Moshe seems to say that he too is being punished by not going into the Land because of the Sin of the Spies. But we know that it was the "hitting of the rock instead of talking to it" for which he was punished. One commentary suggests the following: Because of the senseless crying of the Wilderness Generation, the Temple was destined to be destroyed. Had Moshe Rabeinu entered the Land, the Temple would never be destroyed. Hence, he was kept out of the Land so that G-d's full punishment for the Sin of the Spies could be carried out. We can also see the special qualities of a true leader of the Jewish People. Moshe Rabeinu did not leave the blame for the Sin of the Spies with the people. He shouldered the responsibility. R'VI'I - Fourth Aliya - 9 p'sukim - 1:39-2:1 As Moshe Rabeinu is telling the new generation what has happened, he is continually warning them against repeating the blunders of their predecessors. It is specifically this new generation that the previous one worried about. They cried that their children would be orphans. Those same children are now the one's about to enter the Land. Moshe also tells them of the tragic results in the People's attempt to go into the Land against G-d's wishes. It won't work without G-d's help; it cannot fail with His help. This is the lesson of more that 3300 years ago; this is the lesson for today. Rashi records a tradition that the People of Israel spent 19 years - half of the wandering time - in one location, Kadesh. The actual wandering was much less than 40 years. On the other hand, there were places in which the people spent a day or so. Chamishi - Fifth Aliya - 29 p'sukim - 2:2-30 The People next turned northward and were warned not to fight with the people of Eisav, for their land is theirs as an inheritance. Only purchasing food and water for their journey past Eisav's territory would be permitted. Moav's territory was also placed off-limits because it was an inheritance for the descendants of Lot. Various peoples are named for the different lands in the area. The wandering took 38 years until G-d told the People to cross into the territory of Amon and Moav, but without fighting there. Both Edom and Amon/Moav had fought for their land as Israel will be doing soon. Sichon was offered peace, but he rejected it, clearing the way for Israel to successfully conquer his land. Shishi - Sixth Aliya - 21 p'sukim - 2:31-3:14 Moshe continues his narrative with the details of the victories over Sichon and his land. Og, king of Bashan, also fell to Israel. Moshe describes the conquered lands that have been promised to the tribes of Reuven, Gad, and half of Menashe. The victories on the East Bank of the Jordan helped build Israel's confidence for the difficult times to come upon crossing the Jordan into Eretz Yisrael. This new generation, the children of slaves, needed the multi- faceted preparation that the years of wandering provided, in order to be able to succeed in their conquest and settling of the Land. Sh'vi'i - Seventh Aliya - 8 p'sukim - 3:15-22 The description of the "East Bank" land continues. Moshe repeats the instructions to the 2½ tribes for settling their territory. Only after the successful conquest and settlement of the Land of Israel, will these men be permitted to return to their families and cities. Moshe has commanded Yehoshua to note well the victories to date and not to fear what is to come on the other side of the river. The last 3 p'sukim are reread for the Maftir. Haftara - 27 p'sukim -Yeshayahu 1:1-27 This is the third of the Haftaras of Tragedy. The prophet speaks of the accumulation of terrible sins and acts of unfaithfulness to G-d which lead to the destruction of Zion and Jerusalem. This haftara is "perfectly" suited to precede Tish'a b'Av. Most of this haftara is read in the tune of Eicha, rather than the regular haftara tune. The final p'sukim switch to the regular haftara melody because they contain the promise of an end to exile and the rebuilding of Zion and Jerusalem in a mode of justice and righteousness. This bright note is appropriate for Shabbat, in contrast to the main part of the prophecy which Shabbat has no choice but to tolerate, so to speak, since it is right before Tish'a b'Av. Yeshayahu contrasts the people of Israel, who had become unfaithful to G-d with animals, who instinctively acknowledge their owners. "An ox knows its owner and a donkey recognizes its owner's pen." In an allusion to this pasuk, the Yerushalmi tells the story of Rabbi Yochanan ben Torata who sold his ox to a non-Jew. The ox refused to work on Shabbat, until Rabbi Yochanan whispered in its ear that it was now owned by a non-Jew and must work on Shabbat. Which it then did. There is also the story of the donkey of Rabbi Pinchas b. Yair. These stories give us insight into the harsh criticism of the People of Israel who repeatedly "do not know" their Creator. Loyalty to a master is one of the many lessons we must learn from animals. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 96 (part 1 of...) •Guarantors and Sureties This lesson commences the laws of guarantors and sureties. They are the persons who help the borrower or merchant to borrow money from the lender or to have credit extended. Very often the lender will not lend money nor extend credit unless the debtor or borrower or customer has a guarantor. A great deal of business is conducted on the basis of guarantees. In halachah, obligations do not generally arise by a mere promise of the promissor. There are certain exceptions. What makes the promise of the guarantor different, so that his mere promise makes him liable on his guarantee? The guarantor receives consideration for his guarantee from the personal pride flowing to the him that his obligation is accepted as viable. This is sometimes sufficient in the case of the guarantors and sureties. Of course, a kinyan will bind the guarantor or surety. The time of undertaking the obligation is important. If it is made prior to the loan to induce the lender or the extender of credit (hereinafter referred to as the creditor) to make the loan or to give up some security or to refrain from enforcing his rights against the borrower, then the consideration to the guarantor is more obvious, in that the lender has prejudiced his position in reliance on the guarantor. If, however, the loan has already been made and the creditor is not prejudicing his position anymore, then the undertaking by the guarantor is not what influenced the creditor to make the loan, and thus there is nothing to bind the guarantor, unless a kinyan is made. There is a difference between an oral guarantee of the guarantor, a written guarantee signed by the guarantor, and a guarantee made by the guarantor which is written down and signed by two witnesses. Only in the last case does the real estate owned by the guarantor at the time the guarantee is made become liened to the creditor who relies on the guarantee. In this case only, any real estate that the guarantor sells subsequent to that writing is subject to the lien of the creditor and may under certain circumstances be traced into the hands of the purchaser. For example, on January 1 Reuven loans $100 to Shimon to be repaid on March 1. Levi acts as a guarantor (or surety). The guarantee is evidenced by a writing signed by witnesses. On January 1, Levi owns parcel #1, which he sells to Yehudah on February 1. On March 1 Shimon does not have any assets to pay Reuven. Levi has no assets to make good on his guarantee. Reuven can trace parcel #1 to Yehudah, and Yehudah may either pay the $100 or lose the parcel to Reuven. If the loan is not evidenced by a writing of the guarantee witnessed by two witnesses, only the property still in the hands of Levi, the guarantor, stands as security for his obligations as the guarantor. It is therefore necessary to know the type of obligation that has been undertaken, whether oral or written and, if written, whether there are at least two witnesses who signed the document of guarantee. The answer may determine whether the creditor may levy against real estate and personal property in the guarantor's hands when the creditor comes to collect from him, or even against real estate that he owned at the time of the making of the guarantee but has since sold and is now in the hands of the purchaser of such real estate. The two most common terms that shall be dealt with are the arev, which term I have translated to be "guarantor" and kablan, which I have translated to be “surety ." The major distinction between the two is whether the guarantor or surety is primarily or only secondarily liable to the creditor. The guarantor is secondarily liable, that is, the creditor must first exhaust certain collection procedures against the borrower before he can proceed against the guarantor. The surety is primarily liable along with the borrower, that is, the creditor need not proceed against the borrower first before he proceeds against the surety. The creditor has the option of suing the borrower or the surety in the first instance. There are certain words uttered by the obligor that will determine whether the obligor has undertaken to be guarantor or a surety. Since the obligation is usually gratuitous, it must be strictly construed, and thus if there is some ambiguity the obligation will be construed to be a guarantee rather than a surety. A third type of person involved in the lending transaction is a person who transmits the loaned money from the lender to the borrower. He is not a messenger but rather he borrows the money from the lender and re-lends it to the borrower. This type of person is designated as the "transmitter." His obligation is usually primary. The guarantor, the surety, and the transmitter shall sometimes be designated as the obligor. The lender or anyone else to whom the debt is owed is the creditor. The principal is the person for whom the guarantee or surety is given, usually the borrower. The principal is always obligated to make the repayment. If the borrower promises to pay the guarantor or the surety, his promise is not binding upon him unless he obligates himself by a kinyan to make the payment. The obligation of the guarantor and the surety applies to all types of commercial transactions, including but not limited to loans of money, loans of things, bailments, wage claims, personal performances. The last phrase refers to construction by the principal of a building or acting in a play or anything that the performer does not perform and the guarantor or the surety will perform or pay damages for the failure of the principal to perform. Throughout these lessons appropriate substitutions can be made for the terms lender and borrower, such as employer and employee if the transaction consists of a guarantor guaranteeing the wages of an employee; or seller and purchaser, if the guarantor guarantees the payment of the purchase price; or owner and contractor, if the guarantor has guaranteed completion of construction of a building. etc. The guarantor is always bound if a kinyan is made. It does not matter if the kinyan is undertaken in Beth Din or outside of Beth Din, if there are witnesses present or if done in the absence of witnesses. It does not matter if the kinyan is made before the loan is made or after the loan is made. If no kinyan is made: A. the obligor will be bound if: (i) the undertaking of the obligation was relied upon by the lender to make the loan to the borrower. (ii) the undertaking was made orally or in writing prior to or simultaneously with the loan. (iii) the guarantor falsely or erroneously tells the lender that he can make the loan in full confidence that the borrower has the money to repay. This is the equivalent to accepting the obligation of a guarantor at the time of making of the loan. There is also an opinion to the contrary. (iv) the obligation was undertaken in Beth Din. This confidence that the Beth Din has in him serves as the consideration to bind the obligor. (v) the lender returns his promissory note to the borrower on the strength of the undertaking by the guarantor. (vi) the lender relieved the borrower of any further obligations on the strength of the undertaking by the guarantor. (vii) the guarantor is holding moneys of the borrower when he undertakes the obligation, even if the obligation is undertaken after the loan was made. (viii) the guarantor writes on the instrument of indebtedness before or after the signatures of the witnesses thereon that he will be a guarantor or surety of the indebtedness therein. There is another opinion that he is not bound unless the statement is included in the instrument before the signatures of the witnesses. According to the opinion of Rambam (Maimonides), even if the guarantor writes his undertaking before the signature of the witnesses on the instrument of indebtedness, the guarantor will not be bound if the moneys have already passed from the lender to the borrower. According to all three opinions, if there is a kinyan made, the guarantor is bound. (ix) the debtor borrows an object rather than money and undertakes to pay for the borrowed object in the event he does not return the object and the guarantor undertakes to make the money payment if the borrower does not return the object and make the money payment, this in spite of the fact that the borrower himself cannot be held to make the payment if the object is not returned. There are commentaries that hold that the obligation of the guarantor in this case is binding only if it is undertaken by a kinyan. B. the guarantor will not be bound if: (i) the undertaking of the obligation is not the factor that is relied upon by the lender in making the loan to the borrower. (ii) the obligation is undertaken after the loan is made. (iii) the lender is suing the borrower and the guarantor convinces the lender to discontinue the lawsuit. (iv) the borrower is being physically beaten by the lender or some other person to pay back the loan, and the obligor asks the beaters to cease the beating and he will guarantee payment of the loan. (v) a person makes a general announcement or writes to the public at large that if anyone will lend money to the borrower, he will guarantee the loan. There is also an opinion that he is bound as a guarantor. (vi) the lender is one of the witnesses to a deed whereby the borrower sold his property so that there is no property of the borrower on which the lender can now levy. The guarantee against the guarantor cannot be enforced to the extent of the sold realty. The subject of guarantees shall IYH be continued in the next lesson. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.129 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. COMMEMORATION OF THE DESTRUCTION Although the Temple in Yerushalayim has been desolate for almost two thousand years, its memory is very much alive for the Jewish people. We remember the Temple in our daily prayers, in our periodic fasts including that of Tish'a beAv starting Motzaei Shabbat, and also in various customs which continue the mourning over the loss of the Sanctuary throughout the year, and especially on happy occasions. Wedding: Breaking a glassFor example, when we build a house we leave a little bit unfinished; when we make a wedding the groom breaks a glass (SA OC 560). These customs emphasize that even when we have moments of special joy, our simcha is not complete as long as the Temple is in ruins. Remembering the Temple at happy times is also important because the exhilaration of joy is liable to make us forgot our mourning even if we are normally conscious of it. Many of theTemple: Remembering and forgetting customs commemorating the destruction of the Temple were originally instituted by Rabbis: Rebbe Yochanan ben ZakkaiRebbe Yochanan ben Zakkai immediately following the destruction itself. These decrees displayed remarkable foresight, because at that time Rebbe Yochanan actually faced a double challenge. While the disappearance of the Temple created a need to commemorate it, so that future generations would not forget the importance of the Beit HaMikdash, there was paradoxically an opposite challenge as well: to help people forget the Temple. For more than a thousand years, the Jewish people had not been without a Sanctuary, except for short periods such as the beginning of the Babylonian exile when there was a Divine promise limiting the absence to seventy years. Profound despair gripped the people, as many Jews did not believe that the Jewish religion or even the Jewish nation could survive without the Temple. (See Bava Batra 60b.) Striking a balance between the need of his generation for consolation and the need of future generations for perpetuation, Rebbe Yochanan and the other Sages instituted two distinct kinds of decrees which could call zekher lemikdash and zekher lechurban: commemoration of the Mikdash and commemoration of its destruction. The first kind of decree introduced into universal halakha customs that were formerly only in the Temple, demonstrating that life goes on even without the Beit HaMikdash. For instance, previously the lulav was waved on chol hamoed only in the Temple; Rebbe Yochanan ben Zakkai instituted that it should be taken throughout the holiday everywhere. (Mishna Rosh HaShana 4:3.) The second kind of decree came to recall the Temple’s absence. For instance, the new year’s grain crop used to become permissible when the omer offering was brought. But when there is no Temple and no offering, it becomes permissible immediately on the day following Pesach. Rebbe Yochanan instituted that it was necessary to wait until the end of the day, to demonstrate that we are still waiting for the Temple to be built. (Mishna Menachot 10:5.) Together, the various customs which related to the destruction create a balance in Jewish life: we recognize that Torah observance goes on even without a Temple, but we remind ourselves that our observance is far from complete. 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: Could you please explain how to handle the transition from Shabbat into Tisha B’Av (which falls on Motzei Shabbat) regarding seuda shlishit, havdalah and changing clothes? Answer: Seuda Shlishit: One should have normal Shabbat meals (Ta’anit 29b) including seuda shlishit (Shulchan Aruch, Orach Chayim 552:10). However, he must finish eating before sunset (Rama, ad loc.). [Ed. note: Seuda Shlishit can be more "sumptuous" than usual, even meat. No mourner's meal of bread & egg this year. One should refrain from inviting guests for this Shabbat, unless one has company so often that the absence of guests would be an overt sign of mourning. Recommended time to stop eating and drinking this Shabbat (Jerusalem) is 7:35pm.] Havdalah: One says havdalah in tefilla or in the declaration of “Baruch Hamavdil…”, which enables him to do actions forbidden on Shabbat. Havdalah over a cup of wine is done after Tisha B’Av (Shulchan Aruch OC 556:1). However, the minhag regarding the bracha on the fire, which is specific to Motzaei Shabbat and does not require a cup, is to say it in shul after davening, before the reading of Eicha (Mishna Berurah 556:1). There are those who say that a woman should avoid making havdalah, because of the doubt whether she is obligated especially in the bracha of me’orei ha'eish,which is not directly related to Shabbat (Bi'ur Halacha 296:8). Therefore, one should be particularly careful that she hears “borei me’orei haeish” from a man who has not yet fulfilled the mitzva, and thus, avoid a safeik bracha (Shemirat Shabbat K’hilchata 62:(98)). There is no bracha on b’samim that week [neither on Motza'ei Shabbat nor on Sunday after the fast]. Taking off shoes: One may not do a noticeable act of mourning before Shabbat is over. Not eating or washing is not noticeable; taking off shoes [Ed. note: and putting on sneakers!] is. There are two minhagim: [1] wait 20 minutes after sunset, say “hamavdil” [Ed. note: 8:05-ish. But "regular" melacha is not permitted until 8:20pm.] and then change clothes [and shoes] and go to shul (hopefully, they will wait to give people time to arrive); [2] take off shoes after borchu of Ma’ariv in shul. One who takes the second approach should bring sneakers and Eicha/Kinot (unless he uses the book a little before Shabbat ends - i.e. reads/learns from it) to shul before Shabbat to avoid the problem of hachana (preparations on Shabbat for after Shabbat) (see Shemirat Shabbat K’hilchata 62:39-40). [Ed. note: In the merit of our mourning the Churban and our meticulous observance of the fast days, and in the merit of a positive change of behavior, personally and communally, may we see 9Av and the others become Yamim Tovim speedily in our time.] “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 ww.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. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) It is easier for one to come up with five new insights into the Torah than it is to recite one prayer with deep feeling. - Rabbi Yaakov Yosef of Polnoye The Torah was handed down to us in fire, so that we would know to uphold it with burning passion and commitment. - Rabbi Elimelech of Lizhensk If I could, I would cancel all of the fast days save the Day of Atonement and Tish'a b'Av which commemorates the destruction of the Temple. After all, on Yom Kippur, who needs to eat? And on Tish'a b'Av, who can eat? - R. Avraham Yehoshua Heschel of Apta Rite and Reason by Shmuel Pinchas Gelbard It is customary to remove the PAROCHET from the Aron Kodesh on Tish'a b'Av. (Rama) REASON In accord with the pasuk in Eicha (2:17): BITZA EMRATO... He fulfilled His decree. The Sages... interpret the pasuk as, He tore His garments. REASON The Midrash (Vayikra Raba 22:2) recounts that at the destruction of the Beit HaMikdash, the evil Titus "entered the Sanctuary and slashed the Parochet with his sword. On Tish'a b'Av night it is the custom to dim the lights when reading Eicha and saying Kinot. (Shulchan Aruch) REASON In accord with Midrash Eicha (1:1): HaShem gathered the ministering angels and said to them - If one beloved to a human king passes away, how does the king express his mourning? The angels answered: He extinguishes the lanterns. Said the Almighty: I will do the same, as Yoel 2:10 states - The sun and moon are darkened, and the stars withdraw their shining. (Avudraham) G'MATRIYA MATCH V'YIHAS KALEV ET H'AM EL MOSHE V'YOMER ALEH N'ALEH V'YIRSHENU ATA KI YACHOL NUCHAL LA - And Kalev quieted the people before Moshe and said: Let us go up at once and possess it (the Land) for we most certainly will prevail. (Bamidbar 13:30). Because the people did not listen to Kalev, but rather panicked at the evil report on the Land by the Meraglim, we were destined to read yearly, Yirmiyahu's devastating words in Eicha (1:3): GALTA YEHUDA M'ONI U'MEROV AVODAH HE YASHVA B'GOYIM LO MOTZA MANOACH KOL RODFEHA HA'SIGUHA : Yehuda has gone into exile... she dwells among the nations, she finds no rest... These two p'sukim have the same G'matriya (2757) From the Desk of the Director In parshat Devarim Moshe reviews some of the people and places encountered by Bnei Yisrael in the Wilderness, including “your brothers, the children of Esav, who dwell in Seir.” Hashem told Moshe that even though Esav would fear Israel, Bnei Yisrael were nevertheless to circumvent Esav’s territory. Here, the King of Seir would agree to provide them with provisions and they would then bypass the land, as instructed, “For Hashem, your G-d, has blessed you in all your handiwork.” Do we thus understand that at this juncture of Jewish history there was harmony between Esav and the Jewish people? Let us compare this incident with the episode in which Moshe sent words of peace to Sihon, King of Edom, who some also identify with Seir. Again, Moshe requests provisions and passage through the king’s land. Now, however, Israel is faced with an advancing army and forced to withdraw on Hashem’s command. Who are Edom and Seir? Rashbam indicates that they are two separate descendants of Esav. Edom is belligerent and Seir is more amenable. However, one of Rashbam’s disciples advocates that Seir and Edom are one and the same. Seir, he posits, was also preparing to fight. In that case, it only remains for us to recall – as always – how adept Esav is at portraying a false friendly face. Sincerely yours, Menachem Persoff, Director, Israel Center TISH'A b'AV REVIEW In memory of Jewish men, women, and children - victims of the Holocaust, whose yahrzeits are unknown to us. Consider the following review as an educational tool; actual halachic questions should be put to your LOR. This is especially true of cases that are in any way out of the ordinary. 11.5% of the time, Tish'a b'Av falls on Sunday (as it does this year). 28% of the time it falls on Shabbat and is pushed to Sunday. That means that the Tish'a b'Av fast is Motza'ei Shabbat-Sunday almost 40% of the time. Erev Tish'a b'Av on Shabbat is different from Erev Tish'a b'Av on a weekday. The Shabbat before Tish'a b'Av is known as SHABBAT CHAZON. The name derives from the Haftara which is read, the first chapter of Yeshayahu. When Shabbat Chazon is Erev Tish'a b'Av, there is an interesting dynamic to observe as Shabbat and Tish'a b'Av clash (as we shall see). Cleaning the house and other preparations for Shabbat are as usual. Although we do not eat meat during the Nine Days, it is permitted to taste (without swallowing) food being cooked for Shabbat to determine its flavor-needs. Many authorities permit bathing and dressing for Shabbat as one would usually do for Shabbat. (This is the standard practice in Israel.) Others impose some restrictions, such as washing with cooler (less pleasant) water, and not bathing the entire body at the same time. Because Tish'a b'Av is Motza'ei Shabbat this year, there is no period of time that is considered to be "SHAVU'A SHECHAL BO", the week in which Tish'a b'Av falls. This means that the strictest of the pre-Tish'a b'Av rules of mourning do not apply this year. Just as an example, fingernail cutting is permitted during the Three Weeks and even during the Nine Days. It is only forbidden during Shavu'a Shechal Bo. Therefore, this year, there is no restrictions of cutting one's nails (except for Tish'a b'Av itself). Note that when the 9th of Av is Shabbat, some authorities say that the entire previous week is Shavu'a Shechal Bo, and others say that the situation would be the same as it is this year. But we needn't worry about this halachic dispute, because there is no argument when the 9th of Av is Sunday. One may wear fresh garments for Shabbat, but not new garments. Many shuls sing L'cha Dodi to the tune of "Eli Tzion" from Tish'a b'Av morning. Some authorities frown upon this custom as a sign of mourning on Shabbat. Nonetheless, it is a widespread practice. It is permitted to drink wine and eat meat once a person has taken Shabbat upon himself, even if it before sunset. If one usually sings z'mirot at his Shabbat table, he does so this Shabbat as well - but not more than usual. Some suggest reducing the amount of singing - unless doing so would be an obvious sign of mourning, which is inappropriate for Shabbat. The rule of thumb for this Shabbat is sad feelings are in place; conspicuous mourning is not. Yet there are certain practices that might be considered as public displays of mourning, and we do them anyway. Many shuls read the pasuk beginning with the word "Eicha" (D'varim 1:12) to the tune of Eicha. Some object to this custom, too, but it is the common practice. The Haftara for Shabbat Chazon is mostly read with the Eicha melody. And, once again, some object to this minhag as well. Yet, it is a well-established practice. The rabbi of the shul or a prominent member of the community is usually given Maftir . TZIDKATCHA is not said at Mincha. This is one of the practices related to Tish'a b'Av that treats it as a MOED. More on this later. Pirkei Avot is not read/learned this Shabbat. Some allow only the "approved" Tish'a b'Av topics for Shabbat afternoon. One should not take a pleasurable walk on Shabbat afternoon. Shabbat meals are as usual, including meat and wine. The custom of not eating meat or drinking wine during the Nine Days does not apply to Shabbat - another example of "no public display of mourning on Shabbat". One may have meat and wine at all meals on Shabbat, even if this is more than he would usually do. In other words, it is permitted to have meat at Seuda Sh'lishit, even if you never do so otherwise. Do not think of meat & wine on Shabbat as "merely" and issue of no public display of mourning on Shabbat. Think of Shabbat as MEI'EIN OLAM HABA, a foretaste of the World to Come. Our eating of meat and drinking of wine on Shabbat Chazon, the Shabbat during the Nine Days, and especially when Shabbat is Erev Tish'a b'Av, is a foretaste of the time of Mashiach and the Third Beit HaMikdash, when we will once again have the sacred meat of the korbanot and the wine of libation on the Mizbei'ach. Although we abstain from meat and wine during the Nine Days, the actual halacha prohibits meat and wine only for the pre-Tish'a b'Av meal. And this year, because Erev Tish'a b'Av is Shabbt, we "defy" that halacha and may partake of meat and wine even at Seuda Shlishit, this year's pre-Tish'a b'Av meal. We thus get a glimpse of the (hopefully near) future when the prophecy of Zacharia will come to be and Tish'a b'Av and its three satellite fasts will become joyous days, There is an interesting term used by halachic sources to tell us that we may eat anything we want at the Shabbat meals. The term is "like the Seuda of Shlomo in his (finest) hourt", referring to the lavish, festive meal celebrating the building of the Beit HaMikdash. If all we had was our present and past, then that phrase would be insensitive, to say the least, in light of our mourning the Churban. But with our future guaranteed through G-d's prophecy, the phrase itself is part of the prophecy and promise. Although there is no official Seudat HaMafseket with egg and bread etc. because of Shabbat, there are, nonetheless, differences in Seudat Shlishit to be noted: Although we can eat without restriction at Seuda Shlishit, we should eat the meal with a heavy heart. We should not have company for this meal, unless it would be an obvious sign of mourning. Z'mirot should be held to as minimal as will not be obvious that it is being curtailed because of Tish'a b'Av. One must stop eating and drinking a bit before sunset. This applies on Shabbat as well as during the week. For Yerushalayim, we should stop by 7:35pm (a few minutes before sunset). Some say that one should also not be wearing leather shoes after this time, but should not yet put on "Tish'a b"Av shoes". One should try to avoid sitting on a regular chair after this time. Just don't be obvious about it. Check the Vebbe Rebbe for the options of changing to non-leather footwear at the conclusion of Shabbat. (Watch out for sneakers with leather; they cannot be worn on Tish'a b'Av.) HAVDALA Wine/beverage and the Havdala bracha are held over until Sunday night. B'samim (spices) are not taken at all this week. Fire is used on Motza'ei Shabbat. After Maariv and before Eicha, a havdala candle, other candle or incandescent light bulb is used to say the bracha BOREI M'OREI HA'EISH - if one forgets, there is no make-up on Sunday. [If one must eat on Tish'a b'Av, he OR SHE should say havdala before eating. This applies to either Motza'ei Shabbat or the daytime of Sunday. Children may eat without Havdala. People who are fasting can fulfill their obligation of Havdala by listening to the Havdala of one who is not fasting, and they will not need to say Havdala after the fast.] Maariv is recited in a low, mournful tone. Then Megilat Eicha is read while people sit on the ground or on low stools. It is customary to reduce the lighting in shul and remove the curtain of the Ark and the covers of the Amud and Shulchan. (When Eicha is read from parchment, as it is in many shuls in Jerusalem, a bracha is recited.) Following Eicha some kinot (poems of lament) are chanted. The laws of Tish'a b'Av reflect three factors: [1] The prohibitions of Yom Kippur-like fasts (viz. no eating or drinking, no washing except for fingertips for ritual washing and the washing of actual dirtied areas of the body, no cosmetics or lotions except unscented deodorant and medications, no wearing of leather shoes, including shoes or sneakers with tops or soles of leather, no marital relations); [2] practices related to mourning (no Torah-learning except sad themes such as Eicha and Job, parts of other books of Tanach, the laws of Tish'a b'Av, the laws of mourning etc., no greeting one another, sitting on the ground); and [3] a reduction of luxuries and comfort (such as making sleeping conditions less comfortable). In the morning, one should wash only his fingers (and his eyes, if necessary). Shacharit: Talit & T'filin are not worn. No Birkat Kohanim. Some omit the bracha SHE'ASA LI KOL TZORKI in the morning, because we cannot wear leather shoes. The Korbanot portion of the davening is reduced (check a Tish'a b'Av kinot-book with davening for the details). Davening is regular but subdued. Surprisingly, we don't say Avinu Malkeinu, Tachanun, La'm'natzeiach, or Slichot, any or all of which we might expect on a fast day. Tish'a b'Av, however, is referred to as a "Moed" and will IY"H be a festival when the Beit HaMikdash is rebuilt. As a sign of our complete confidence in this promise of the messianic times, we treat Tish'a b'Av as a festival in these token ways. Special Torah reading and Haftara are followed by many Kinot which should ideally continue until noontime. Some have the custom of rereading Eicha in the morning as well as at night. Thinking about the destruction of the Temples (and other tragedies associated with 9 Av) is essential. One should refrain from such activities that would cause the mind to wander from the day's thoughts. Although most restrictions continue throughout the entire day, a few items are relaxed at mincha-time. The Parochet is returned to the Ark, lighting in shul is restored to normal, talit and t'filin are worn, Kohanim bless the People, and sitting on regular chairs is permitted. This, in essence, transforms Tish'a b'Av into a "regular" fast day and psychologically allows us to reflect on the consolation of the prophecies of the Geula and the Building of the Third Beit HaMikdash. Notwithstanding the tone of the previous paragraph, the five prohibitions of the fast continue until stars-out. The restriction on Torah learning likewise continues throughout the day. For this reason, it seems that it is an erroneous practice to repeat the Sh'ma at mincha. The custom to repeat the Sh'ma is based on the fact that when it is said at Shacharit, we are without T'filin. Because the Sh'ma contains the mitzvot of T'filin, saying the Sh'ma (during the week) without T'filin is likened to bearing false witness. Therefore, some people say the Sh'ma in their T'filin before Mincha. However, since one fulfilled the Mitzva of morning-Sh'ma at Shacharit (even without T'filin), repeating it is "just" reading in the Torah, which is like learning Torah and that is forbidden. Torah and Haftara readings for Mincha are like other fast-days. The paragraphs NACHEIM and ANEINU are recited in the mincha Amida. If either (or both) or inadvertently omitted - and one has finished the Amida - one does not repeat. However, if one skipped NACHEIM in its regular position, he can insert it into the RETZEI bracha, but without the bracha-ending of MENACHEIM TZIYON U'VONEI YERUSHALAYIM. Also, NACHEIM and/or ANEINU can be said at the end of ELOKAI, N'TZOR, right before the concluding pasuk of the Amida - Y'H'YU L'RATZON... The fast ends in Jerusalem at 8:09pm (Lu'ach Eretz Yisrael and the computer program Chazon Shamayim). Maariv at the end of the fast is regular. If practical, one should wash his (full) hands ritually, since it had not been "properly" done in the morning, before Maariv. According to the minhag of the GR"A, one should put on regular shoes and say the omitted bracha from the morning brachot. Re Kiddush L'vana, check the Word of the Month box on page 2. Havdala should be said either on a cup of wine or another acceptable beverage. The introductory p'sukim are not said, nor are the brachot for spices or fire. Wine may be used, notwithstanding what is said in the next paragraph. Generally the laws and customs of the Nine Days continue until noon of the 10th of Av, because the Beit HaMikdash continued burning throughout the 10th. In fact, more of its destruction took place on the 10th, but the 9th was designated as the day of mourning because the destruction began on the ninth. Halachic noon is approx. 12:45pm Israel Summer time. It cannot be overstated, that perhaps THE most important "detail" of Tish'a b'Av is our thoughts and feelings about the many tragedies of Jewish History, and belief in the coming of the Geula, BIM'HEIRA B'YAMEINU, AMEN. Parsha Pix At the top is a speak bubble which contains the main elements of what Moshe said to the People. He told them about the travels from Egypt to Eretz Yisrael and what happened during those travels, of the victories of the People in several battles they fought (that's the V for victory hand signal), and about Torah and Mitzvot that are the essence of Jewish Life. The judge's gavel flanked (above & below) by two negation circles, relates to the mitzvot in the sedra, against appointing judges for the wrong reasons - not because of wealth, nor out of fear or threats. The arrows indicating DO NOT ENTER to the right and the left, but only straight ahead, stands for the two instances, as related by Moshe, that we approached nations for permission to pass through their land. The graphic of the spies carrying the cluster of grapes stands for one of the major elements in the sedra. Which leaves us with the silhouettes of the bull and donkey. They are from the pasuk at the beginning of the Haftara in which the prophet contasts us unfavorably with the animals. The bull knows his master and the donkey, his feeding trough. We Jews, human beings, seem to have difficulty in this regard. How can we turn our backs on G-d; how can we disobey Him so, when He is our Master and the source of all sustenance. "Dumb" animals "know" this, but we seem to lose sight of things every so often. And here is an old-fashion, honest-to-goodness PPP. 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). Forgot to mention ReuviK from Har Nof as one of last week’s solvers. Nice job. Honorable mention to RivkaG of Emanuel for emailing solutions to the riddles I asked on Torah Tidbits Audio. Last week's (Matot-Mas’ei) TTriddles: [1] 6 months in time; much less in distance [2] I'm going to music camp [3] Taklamakan or Gobi [4] Yitchak grandly connects two places [5] 1+2+(2+1+7+1) + 1 =15 [6] It's sure to fog up the mirror [7] Identified with his father & step-father [8] Yul Brenner (to Charlton Heston) And the envelope please... [1] The answer to this TTriddle is Pesach to Sukkot. On the calendar, it is 6 months from leaving Mitzrayim (on the first day of Pesach) until the holiday of Sukkot arrives. But, as described in the beginning of Mas’ei, the first leg of the travels of Bnei Yisrael was from Raamseis to Sukkot – a much shorter trip. [2] The names of many of the places of encampment provided the material for several TTriddles. MAK’HEILOT (choirs) would be a good name for a Jewish music camp. [3] Taklamakan or Gobi are the names of the two major deserts in China. Gobi is the larger by far, and more famous, but (actually, therefore) Taklamakan would have made a more challenging TTriddle. Gobi was thrown in to be kind. Anyway... being deserts in China, the answer is MIDBAR SIN, again, one of the places of encampment. [4] A TTriddle with the flavor of the cryptic crossword kind of clue. Yitzchak’s grandfather was Terach, one of the answers. One of his grandson’s was GAD. The other answer is DIVON GAD. Yitzchak is GRAND-ly connected to the two places. [5] Let’s take a break for the travelog of Bnei Yisrael. Actually, this TTriddle takes a break from Matot-Mas’ei, and refers to Shabbat Rosh Chodesh. The equation is a numeric description of the korbanot brought on that day. 1 morning Tamid plus 2 lambs for the Musaf of Shabbat. Then the Musaf of Rosh Chodesh: 2 bulls, 1 ram, 7 lambs, and a goat as a communal CHATAT. Finally, 1 more lamb as the afternoon Tamid. Total of 15 animals. [6] Back to Parshat HaShavua. In the opening portion of Matot, in a span of 12 p’sukim, there are 35 MAPIK-HEIs to aspirate. If someone were practicing the layning in from of a mirror, it would surely fog it up. [7] Kalev b. Yefuneh HaK’nizi. Kalev’s father was Yefuneh. Rashi explains the K’nizi part of the name as referring to Kenaz, Kalev’s mother’s second husband – i.e. Kalev’s step-father. (BTW, Kalev’s half brother was Otniel.) [8] Yul Brenner played the part of Par’o to Charton Heston’s Moses. The Par’o at the time of Yetzi’at Mitzrayim was Ramses II (so it is said). Therefore, this TTriddle refers to the launching point of the travels - namely, the city of Ra’amseis, named for the Par’o of the time (or the previous one). This week's Ttriddles: [1] The first pasuk might link better with three other sedras. Other parts might link better to yet another sedra. [2] 216 times with only one hook; twice with two [3] They behaved partly like Muhammad Ali [4] Brad, cherry, bull - chewing, bubble, ball - HaD'vora, -naise, culture (Central American) [5] The parsha's counterpart of the brother of the Phantom Tollbooth's King Azaz [6] Three other identical sedras AND three more close matches www.ou.org/israel/messages ISRAELI JEWS are invited to post messages telling their fellow Jews around the world about daily life in Israel today, and to express their feelings and hopes during these difficult times. DIASPORA JEWS are invited to post messages of support and encouragement to their fellow Jews in Israel, and to express their feelings and hopes during these difficult times. We ask for your country of origin so that it can be posted at the top of your message, making it clear to readers FROM where your comment originates. However, your name and e-mail address will not appear unless you specifically want to identify yourself, and you add them to your message. Please post messages based on your own experiences or reflecting your own feelings. This is not the place for political opinions or discussions. The new United States ambassador to Israel, Daniel C. Kurtzer, who is the first Orthodox Jew to serve in that capacity, and his wife, Sheila arranged through Rabbi Menachem Genack, the rabbinic head of the OU, to have their official residence made kosher. On Thursday, July 19th, Rabbi Mordechai Kuber, the OU's representative in Israel, and Mr. David Fund, chairman of OU Kashrut in Israel, together with Mrs. Kurtzer, kashered the kitchen of the U.S. Ambassador's residence in Herzliya. Ambassador Kurtzer, who previously served as U.S. Ambassador to Egypt, had also arranged for the Embassy in Cairo to be kosher. 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. 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 9:00am to 1:00pm. 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. 18 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. Israel Center In-House Shabbaton • SHABBAT PARSHAT EIKEV - Aug 10-11 • Scholar-in-Residence: Rabbi Nachman (Neil) Winkler • 180NIS per person (non-members add 20NIS) •Three Shabbat meals, Oneg Shabbat, Kiddush, tea & cake, shiurim, mini-shiurim, Divrei Torah, oral Torah Tidbits, singing...• We'll be taking Shabbat early this time, to allow for a more normal timing of the Friday night seuda and program. Mincha will be at 5:55pm, candle lighting will be at 6:10pm, followed by Kabbalat Shabbat. Shabbat morning davening at 8:30am, preceded by a mini-shiur at 8:00am • Housing options: [1] You live in the neighborhood, [2] You are making your own arrangements to stay with friends who live in the neighborhood, [3] You want us to house you with someone who lives in the neighborhood, [4] You would like to stay at the Windmill Hotel (sleeping only, 300NIS per couple extra).• [Personal note: The Shabbatonim that I've been to have been wonderful. This one will be extra-special. Don't miss it - Phil] • Those who sign up for this Shabbaton during July will receive a gift... in appreciation of your sparing us the headaches of last minute registration. Registration will continue until we reach our optimum number of participants. Those attempting to register after that will be disappointed. Don't be disappointed. Register early. (others already have) Klezmer Music festival in Tzfat • Tuesday-Friday, August 7-10 During these 4 days and 3 nights you only want to be with us in Zefat at the Klezmer Music Festival of the Year! • Theme: "Power to the People from Hashem, Musical Power, Electrical Power, Steam Power", We will stay at the newly renovated CENTRAL HOTEL in the center of the city, most accessible to all area (of the festival and ancient synagogues) Touring first and last days to fascinating places among them: • Hadera Power Plant, non-polluting electric • Sapir Site "Secret" Waterpower gigantic generators • Boatride • Trainride • "Busride" • Visits & tours in the mystical magic city of Tzfat and other places. • Price includes transportation. Bus is with us the entire time. 3 nights/4 days, half-board, • Mehadrin Shmita L'Chumra, all entrance fees and gratuities, • 1300nis, (non-members add 50nis) • leaving Tue. 8:00am from the Israel Center, returns Fri. around midday. • Order take-out food for Shabbat from Chaim, our In-House Caterer and your order will be waiting for you upon your return. Travel Desk Specials Paradise Negev Hotel Be'ersheva (Glatt Mehadrin Hotel) August - Midweek • NIS625 per couple per night double room, half board basis (breaskfast/dinner daily) • Weekends - 750NIS fullboard •One child up to 12 years old in parents' room - FREE Kibbutz Hotel Lavi - August & Sept.-Shabbat Specials Package #1: Thursday to Sunday, August 9-12 •3-night weekend NIS950 (1-night H/B; Shabbat F/B; 1-night breakfast) Pacakge #2: Sunday to Wednesday, August 12-15 •3 night package NIS1245 (4th night free) H/B Package #3: Sunday to Wednesday, August 19-22 •3-night package NIS1025. H/B Package #4: Sunday to Friday, August 26-31 •No minimum stay. NIS315 per night, H/B Package #5: Shabatot during September •One night, NIS345. F/B All rates are per person in main building or garden rooms •New Wing supplement: NIS40 p.p. per night • Children's discounts available Enjoy a Shabbat at The Jerusalem of Gold Hotel•Glatt/Mehadrin•NIS 880•Rates are per couple for one night stay in a double room•Full board • Family plan rates available Sheraton Moriah - Tiberias August 2 - September 2 • Two-night stay - 1300NIS,; three-night stay - 1800NIS • Rates are per couple including breakfast • One child aged 2-12 sharing parents' room - 75NIS • Separate swimming hours available • Magician's School for Kids Renaissance Jerusalem Glatt - Mehadrin July 29 - August 31 •740NIS per couple per night, includes breakfast • One child aged 2-18 sharing parents' room - FREE • 2 to 3 children in separate room - 490NIS per night • Three nights, receive 20% discount... - or - FOURTH NIGHT FREE • Free entrance to health club • Separate swimming in indoor pool on alternate evenings Artzeinu Tours in conjunction with the Israel Center presents... Daily Artzeinu Tours General Schedule Sundays: Jeep Excurison - or - City of David • Mondays: 1day to Galil- Golan • Tuesdays: Massada, Ein Gedi, Dead Sea - or - 2 day to Galil-Golan • Wednesdays: Amatzia underground city • Thursdays: Negev • Fridays: Kotel tunnels, Old City, South Wall excavations or J'lem neighborhoods Vacation in “Class” August 5-12 -4 - Star Hotel in Tiveria •Mashgiach on premises 24 hrs. a day All ingredients EIDAH CHAREIDIT? GLATT KOSHER, SHMITA L'CHUMRA • Price includes: Half board (incl. fleishig dinner) Full board for Shabbos + 2 x cake & tea Outdoor pool (Lifeguards: male-men /female-women) Jacuzzi • Sauna • Fitness room Free boat ride & transportation to the beach Activities for children • Day camp Special evening activities Optional: (not incl. in price) R/T transportation and/or TOURS to Golan and Galil including Kivrei Tzaddikim, Kayaks, Jeeping, and more- at reasonable prices • minimum Midweek - 2 nights: SUN-TUE, TUE-THU • weekend - 3 nights: THU-SUN • ($ prices must incl. foreign passport # and address) • All prices are per night, mid-wk. or weekend • Couple - 689nis ($160) • Children 2-12 (in parents' room) - 170nis ($39) •3rd in room (12+) - 260nis ($60) • Call for prices for singles & small rooms • Members: 660/$150, call for other mem prices Call 587-1718 or the Travel Desk 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. SHABBAT 5:00pm•Shiur for Erev 9Av•Men and Women are invited •Different speakers weekly• This week: Rabbi Eddie Abramson on “When Prayer is Not Heard”•Cold drinks will be served•Mincha follows Shiur The schedule of the shiur and mincha will allow you ample time for a full Seuda Shlishit. To review... There are no restrictions as to menu for any meals on Shabbat; we do NOT have the pre-Tish'a b'Av mourners' meal of bread, egg, and water this year. We stop eating and drinking at approx. 7:35pm (a bit before sunset). MOTZA"SH Motza'ei Shabbat, July 28th Leil Tish'a b'Av• The Center will be closed DAF YOMI in English 3:00-4:00pm•Sunday-Thursday SUNDAY Sunday, July 29th •Tish'a b'Av •8:30am - Shacharit, (we'll be on time for Sh'ma) followed by KINOT. We will say specially selected Kinot, in an unrushed manner. Explanations in English•A very meaningful experience•Layning and kinot leader: Rabbi Neil Winkler•Kinot introduction and explanations: Dr. David Luchins•We will end around Chatzot 12:45pm (approx.) The Center will be closed for the rest of the day and night and will reopen IY"H on Monday morning, 10 Av MONDAY 9:15am• New Series: Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30am•Rabbi Leff's shiur will resume IY"H on Monday, August 27th - 8 Elul July 30th, 10:30pm The Parsha and Its Mitzvot: Glimpses into Va'etchanan • Phil Chernofsky N'SHEI lending library 10:00-12:30 July 30th, 11:36am•Topics of Emunah & Bitachon followed by an open discussion •Aviva Nissim July 30th ROOT & BRANCH ASSOCIATION •IBEREO-ISRAEL CONFERENCE •4:00-9:00pm at the Center Conference Program• 4:00pm, The Hidden Jews of Belmonte (Portugal)• Dr. Claude Stuczynski Bar Ilan U.•5:00pm, Bringing Kids Back to Torah and their Sefardic Heritage• Rabbi Dov Ben-Shorr Director, English Language Program, Midrash Sefardi, Old City •6:00pm, The Sefardic Diaspora since 1492 •Dr. Yitzchak Kerem Founder/Director, Inst. of Hellenic-Jewish Relations, Univ. of Denver •7:00pm, ANUSIM (Crypto-Jews) in the Americas•Ms. Schulamith C. Halevy, Board Member, Society for Crypto-Judaic Studies •8:00pm, KEYNOTE ADDRESS: Costa Rica's Love Affair with Israel (in Spanish, with English translation) His Excellency Mr. Rodrigo X. Carreras Ambassador of Costa Rica to Israel and Turkey• Conference Chairperson: Ms. Schulamith C. Halevy•Sponsored by the Root & Branch Association•Ibereo-Israel Fellowship, Mrs. Rufina Bernardetti Silva Mausenbaum, Dir.•In English (except where specified) • 25 p.p.• For information: 02-673-9013 • rb@rb.org.il TUESDAY TUESDAY 9:00-9:50•TORAH TOPICS•Speaking Favorably of the Jewish People•Dr. Hayim Abramson 9:55-10:45•SIDDUR TOPICS•In-depth study of ALEINU•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) •(will resume IY"H on August 21st)•Chassidic insights into Parshat HaShavua and the Actualia of Our Time based on Chabad teachings•Raizel Zisk 2:00pm •Shiur in the Laws and Practices of Shabbat •Rabbi Yoel Margolese July 31st, 8:00pm•JEWISH VALUES EDUCATION INSTITUTE•3rd of series of 3 on "The Jewish Self" with Rabbi Jeremy Kagan WEDNESDAY 8:30am•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 Wednesdays during August, 10:30am •(Alan Romm will resume in September IY"H) PHANTOM BUSTING with Evelyn Haies•A book review workshop on FROM TIME IMMEMORIAL by Joan Peters which debunks the "Big Lie" of the so-called Palestinians 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 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 •30NIS per session August 1st, 8:00pm•REVENGE• Last week three members of a Palestinian family were gunned down in a drive-by shooting. The suspected perpetrators are Jews. Are Jews allowed to take the law into thier own hands?A special program of the Israel Center's Jewish Values Education Institute with guest speakers Yisrael Medad and Rabbi Yonatan Blass Jewish Philosophy Rabbi Chaim Eisen will resume IY"H on August 15th 8:00-10:00pm•Aliya Counseling•Miriam Bass THURSDAY 10:30am•Shiur while you fold 10:30am•resumes Thursday August 16th •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 Aug. 2, 2001•Conference on How to Help Israel in the Media•Practical Training Sessions: 5:00pm•How to discern myths commonly reported in the media and how to respond with facts at your finger tips• 6:00pm• How to cope with and respond to the subtle disinformation campaigns against Israel that are orchestrated by the U.S. State Dept., Canadian External Affairs Ministry, the European Union, and UNRWA• 7:00pm• Role Play: How to successfully interact and influence the media• 8:00pm• First Preview of new documentary about the PLO•Participation Fee: 30 IS. Students: 15 IS• Sponsors needed to advertise this conference in the Jerusalem Post and HaAretz. (US and Canadian tax deductible)•Registration: Israel Resource News Agency, Beit Agron Press Center, Jerusalem, tel. 02-5300125 or media@actcom.co.il 8:00pm•Stories from the Gemarra•Reb Yosef Schreiber FRIDAY 9:00-10:00am•Nachamu, Taryag, and Pirjei Avot with Phil Chernofsky Upcoming at the Israel Center Motza'ei Shabbat Nachamu, 9:30pm• Games Nigh: When was the last time you played...Trivial Pursuits, Monopoly, Scrabble, Balderdash, Charades for Dummies, Careers, Initialize, Sets, Abalone, hess, Checkers, Backgammon, Boggle, Rummikub, Dominoes, Quiddler... and bring-your-own! Or how about trying your hand at an old-fashion jigsaw puzzle, or a challenging logic puzzle, such as Rush Hour, Safari, Lunar Lockout... Challenge, camaraderie, fun Sunday, August 5th, 8:00pm• PHANTOM BUSTING with Evelyn Haies• See Wed. 10:30am for details Monday, August 6th, 8:00pm•Have American Jews Abandoned Israel? with Rabbi Avi Weiss Tuesday, August 7th, 8:00pm• Discover the Temple within you, The physical Beit HaMikdash may have been destroyed, but the inner Temple continues to dwell in your own heart and mind. Come to this exciting lecture & experiential journey using guided imagery with Mendel Weinberger Hold this Date: Friday, August 17th ????? ??? ???? in the presence of Rabbis, communal leaders, Israel Center members, and participants in the OU Israel Solidarity Mission. Sefer Torah donated by Harvey Newman and family, Monsey, NY OU ISRAEL CENTER Seymour J. Abrams • Orthodox
Union•Jerusalem World Center 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 [The
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