This week we read/learn the 4th chapter of Pirkei Avot.
Halachic Times for Jerusalem (Summer time)
Correct for TT #481• Ranges are for THU-THU, 20 - 20 A7 (August 9 - 16)
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 - 6:52pm (earliest - 6:08pm)
Havdala - 8:07pm (Rabbeinu Tam - 8:44pm)
Earliest Shacharit • 4:55¼½-5:00am
Sunrise •5:55¼-6:00am (6:00¼-6:05am)
Sof Z'man Kri'at Sh'ma • 9:19-9:21am (8:29-8:32am)
Sof Z'man Shacharit • 10:27-10:28am (9:54-9:56am)
Chatzot (halachic noon) • 12:44¼-12:43pm
Mincha Gedola (earliest Mincha) • 1:19-1:17pm
Plag Mincha • 6:08¼-6:02¼pm
Sunset • 7:33½-7:26½pm (7:28½-7:21½pm)
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 month of Av began with the diminishing of our joy as we mourn the destruction of the Beit HaMikdash. With midday of the 10th of Av, the mourning gave way to the NECHAMA, the comfort of the promise of the Complete Geula, and our challenge to hasten its coming by the study of Torah, practice of Mitzvot, and improvement of the spiritual status of Klal Yisrael and of ourselves. Mourning for the Churban, however, does not exclusively belong to the Three Weeks and themonth of Av. Our Sages set before us many things throughout the year that help us mourn the Churban. Tikun Chatzot, special prayers to be recited at midnight, are specifically geared towards "taking advantage" of a very favorable time for prayer. There is the prohibition of building an exceedingly beautiful building, while THE Building is in ruins. This is accomplished by leaving an unplastered and unpainted square AMA near one's doorway. Do not set a completely exquisite table. (there's more)
A Lesson in Mitzvot
Does the Torah command us to daven? That depends upon whom you ask. Rambam says YES, and points to two parts of two p'sukim in this week's sedra, to make his point. The first is 10:20 which gives us several mitzvot — to revere (fear) G-d (Yir'at HaShem), to serve Him (Prayer?), to cling to Him (by clinging to Talmidei Chachamim),and to swear in His name. Then we have 11:13, from the second parsha of the Sh'ma, which says: And if you will hearken to the mitzvot... to love G-d and to serve Him with all your heart and all your soul... The first pasuk says to serve G-d; the second says to serve Him with all your heart. What is service of the heart?PRAYER. The same can be found in 10:12 (also from this week's sedra Eikev), Hear (understand) Israel, what does G-d ask of you, but to revere G-d by walking in His ways, to love Him, and to serve HaShem your G-d with all your heart and soul. (Why did Rambam not choose this pasuk as the source for the mitzva of Prayer?)Be that as it may, Rambam says that G-d commanded us to pray daily by telling us to serve Him with our hearts — and that means to daven.
Ramban says, not exactly so. Yes, service of the heart is Prayer, and the Torah certainly often mentions serving G-d with your heart, but the Torah does not command Prayer. It rather inspired the Sages (with the very same p'sukim and many other passages in the Torah and Nach) to require us to daven.
Within the Sedra Summary, several aspects of the mitzva to daven are presented. And there are differences between the approaches of Rambam and Ramban. But here is one particular angle to ponder. What does it mean to us that there are mitzvot that the Torah did not command, but rather inspired (that is, according to certainopinions)?
If we are dealing with a mitzva that G-d commanded, and the role of the Sages was to teach us how to do the mitzva and when to do it, then we can understand who the Sages are and what task G-d set them to do. It would be that the Sages are extensions of Moshe Rabeinu in each generation. G-d dictated to Moshe what wouldbe in the Torah and explained to him how he should explain it to the people.
But if G-d didn't command something in the first place, what role does that give the Sages?
Perhaps we can say that the Sages were/are not only the extension of Moshe Rabeinu, but the extension of G-d Himself. Not as a role they presumptuously chose for themselves, G-d forbid, but a role that G-d cast for them. It is as if G-d said to Himself, "No need to say it all in the Torah. Just give the People of Israel enough knowledge of Myself and what I want of them, and they "complete" the Torah (so to speak). Don't always command them; inspire them.
And it works! G-d shown Chazal the way, and THEY came up with PRAYER, and with the mechanism for T'SHUVA, and more.
46th of the 54 sedras; 3rd of 11 in D'varim
Written on 231.83 lines in a Sefer Torah; rank:14
10 Parshiyot; 6 open, 4 closed
111 p'sukim - ranks 26th (4th in D'varim) Same number of p'sukim as Vayikra, but larger
1747 words - ranks 16th (3rd in D'varim) Same number of words as Ki Tavo; Ki Tavo has more p'sukim; Ekev has more letters
6865 letters - ranks 14th (3rd in D'varim)
Ekev's p'sukim are long - 3rd longest in the Torah in words and letters per pasuk. This accounts for the rise in ranking in the words and letters categories.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to the Sefer HaChinuch's mitzva-count
KOHEN - First Aliya - 25 p'sukim (7:12-8:10)
This is the longest Shabbat Mincha-Monday-Thursday reading. B'reishit and Ki Tisa have longer first-Aliyot, but we don't read the whole portion on ShM-M-Th. Some have a custom of not stopping in the middle of the "travels", making the ShM-M-Th reading much longer than Eikev, but many (most?) shuls do not follow that minhag.
[SDT] In the context of the opening p'sukim of the sedra, the word EKEV means "in the wake of..." (following G-d's words). The Baal HaTurim presents a mini-mussar lesson based on the choice of the word EKEV, which means "heel". The heel represents humility, in that it always follows the toes and the rest of the foot (andbody). Since it does not initiate action*, it does not run the risk of becoming arrogant. We must realize that humility is an important key in our following G-d's words. Thus, the opening words of the sedra can be saying: "If you are humble and follow G-d's commands, then..." (Note also that the it is the heels that supportthe entire body.)
*This does not suggest that initiative is a negative character trait. Done properly, while safegaurding against arrogance (shall we say), it is admirable and very positive.
Moshe Rabeinu reiterates the "simple" deal that HaShem offers us: If we observe the mitzvot then He will keep the promises that He made to our ancestors. (Allusion is made to the "small" mitzvot that one would tend to trample upon with his heel.)
He will love us, bless us, and see to it that we flourish. We will be the most blessed among all the nations.
It behooves us to consider this fact that G-d repeatedly presents us with the alternative results of our faithfulness to Him or the opposite. This is what makes the second passage of the Sh'ma (see later in this sedra) so important to our daily routine. Although there is much overlap between the first two passages, it isthe second one that states "the Deal", and it is supposed to be a daily reminder and warning.
Following this, Moshe issues another of the many warnings against idolatry.
Do not wonder how it will be possible to prevail against the many nations in the Land and do not fear them.
The miracles witnessed in Egypt (and in the Midbar) will be repeated with other nations.
Conquest of Eretz Yisrael will be slow so that the Land will not be overrun by wild animals.
[SDT] Commentators ask, could not G-d Who split the sea and performed countless other miracles, prevent the problem with animals without drawing out the period of conquest. They explain that the period from Yetziat Mitzrayim until entering the Land was supernatural, filled with miracles, but it was an unnatural time. Foodfrom heaven, miraculous well-water, clothes that we did not outgrow, shoes that did not wear out, and protection from the Clouds of Glory, all demonstrated G-d's special relationship with the People, helped develop within them a special faith in G-d, but was not to be their way of life. Just as the fetus is protected andprovided for during gestation and then emerges from the womb into the less perfect but "natural" world, so too Israel is soon to emerge from its womb to face the reality of the natural, "real" world. Hence, the warning about the animals. One can say that by warning us about the length of the period of conquest, G-d istelling us that the period of open miracles is ending (not completely), but a more exciting, more alive period is to come.
No one will be able to stand before Israel. The idols of the nation shall be destroyed and we shall not desire their rich trappings. It is forbidden to derive benefit from the adornments of idolatry, even if they have not been worshiped. Nor may we have anything to do with idolatry, directly or even peripherally. We maynot benefit from that which is consecrated to idolatry [428,429].
All that G-d commands us in the Torah is for the purpose of living... in Eretz Yisrael.
SDT - This is an oft-repeated theme of Moshe's words to the new generation that is soon to cross the Jordan River. It emphasizes the interdependence and inseparable nature of the three fundamental events that define the Jewish People - the Exodus, Matan Torah, and entry into Eretz Yisrael.
Moshe next asks us to remember the experiences of the years of wandering, the miracles as well as the tribulations. That was a testing period which set the stage for real life in Eretz Yisrael.
The Land is beautifully described and the Seven Species are enumerated.
This gives prominence to grain products (bread, pastry, etc.) in the realm of brachot and gives priority to wine and the five special fruits.
The Torah commands us to "bench" after meals .
Chazal augmented this rule with a wide range of brachot to be recited before and after partaking of food by which we express our appreciation and thanks to G-d for the bounty of His world. So too, the Sages required us to say brachot before mitzvot, as well as blessings of praise, request, and acknowledgment - to make usconstantly aware of G-d and His role in the Creation and continuing maintenance of the world.
Based on the words of the command to say Birkat HaMazon, we are not only thanking G-d for the food, as would be expected, but also for the Land. This is reflected in the texts of Birkat HaMazon and "Al HaMichya" Since Birkat HaMazon is a mitzva which applies in all places (not just in Israel), commentaries ponder the significanceof the reference to the Land.
Ramban says that when one looks back at the oppression in Egypt and remembers the harshness of the wilderness, and is now enjoying the bounty of the Land of Israel, there is special cause to thank G-d. Even during times of exile, the significance of the Land (and the Torah) to the life of the Jewish People must not be overlooked.To paraphrase a chassidic interpretation of the pasuk which commands us to "bench": One can eat anywhere and be satisfied physically, but to be spiritually satisfied as well - that happens only in The natural environment of the Jew and his Torah - in Eretz Yisrael. Perhaps this is why Sefer HaChinuch speaks of the brachot for Torahlearning in the same context as Birkat HaMazon. "And you will eat and you will be satisfied..." - this refers to both physical and spiritual food - food of the mind and the soul.
The implication of the Ramban's words is that only in Eretz Yisrael can one be genuinely fulfilled in the performance of mitzvot. One can keep (many) mitzvot outside of Israel, but there is something vital lacking under those circumstances.
In the Midbar, Moshe Rabeinu taught us to thank G-d for our sustenance - the Manna. This is represented by the first bracha of Birkat HaMazon. When Yehoshua brought the People into Eretz Yisrael, he inspired the second bracha which acknowledges that there is much more to thank G-d for - the Land, the Torah, the Covenantwith HaShem. These add the spiritual dimension to the otherwise physical act of eating.
LEVI - Second Aliya - 13 p'sukim (8:11-9:3)
Until now, the People have periodically displayed lack of faith in G-d in troubled times (hunger, thirst, fear). At this point, Moshe issues a very different kind of warning. When the People will enter the Land, successfully defeat the nations therein, and begin to benefit from the spoils of war and the bounty of the Land,the potential exists to discount G-d's role in their good fortune. Moshe warns: be careful to remember the One Who took us out of Egypt and fed us in the wilderness. Do not say: look what I accomplished with my own powers. Always remember that it is G-d who continuously keeps his promises to our ancestors. Know that turningfrom G-d towards idolatry will result in annihilation, as with other nations. Notwithstanding the might of the nations we are about to face, have confidence that G-d will lead us to victory.
Note that the words that Moshe uses to drscribe the nations that we will face in Eretz Yisrael are very similar to the words used by the Meraglim when they panicked the People with their evil report on the Land. Moshe is not glossing over the difficulties that lie ahead. He is rather instilling confidence in the Peoplethat will come from faith in G-d and His promise to fight on our behalf.
SHLISHI - Third Aliya - 26 p'sukim (9:4-29)
Moshe next "put things in perspective". We must not think that we deserve all that G-d is giving us, but rather we must remember the many times we angered G-d in the wilderness AND even at Sinai!
[Some mitzva-counters consider this ZACHOR to be among the 613; Rambam and the Chinuch do not. Some people have the custom of reciting a list of 6 or 10 Remembrances daily after Shacharit.]
Moshe now recounts for the People the devastating event of the Golden Calf. How glorious the events should have been when Moshe descended the Mount with the first Luchot. Moshe tells how G-d wanted to destroy the People and how he (Moshe) interceded on behalf of the People and returned to the mountain for an additional40 days and 40 nights of fasting and prayer. Even Aharon was a subject of G-d's anger. Rashi explains that G-d was angry at Aharon for "going along" with the People as far as he did. The implication, is that Aharon lost his sons as a result of G-d's anger with him. Moshe's prayers on behalf of his brother were partiallysuccessful - Aharon's other two sons lived. Inter alia, Moshe mentions other places where the People angered G-d.
Moshe tells the People that he smashed the Luchot when he saw the Golden Calf.
R'VI'I - Fourth Aliya - 11 p'sukim (10:1-11)
Moshe continues the account by telling about the second set of Luchot and the Ark constructed to contain them. He then tells of the travels of the People, the death of Aharon, and the succession of his son, Elazar. Moshe also tells of the special role given to the tribe of Levi as a result of the (improper) behavior ofthe rest of the People.
The juxtaposition of the breaking of the Luchot and the death of Aharon teaches us several things: The death of a Talmid Chacham is as hard on us as the smashing of the Luchot. When a Talmid Chacham dies, we all become like mourning relatives - just like the national mourning for the broken Luchot. An irreparable, invalidSefer Torah is to be buried next to a Talmid Chacham. (Baal HaTurim)
"From there they traveled to GUDGOD and from GUDGOD to YATVAT, a land of waterways." (D'varim 10:7) Baal HaTurim points out that the pasuk begins and ends with the letter MEM to tell us that the miraculous well accompantied the people throughout the forty (MEM) years.
CHAMISHI - Fifth Aliya - 20 p'sukim (10:12-11:9)
"And now, People of Israel, what does G-d want from you? ONLY to revere Him, follow His ways, love Him, and serve Him with all your heart and soul. To fulfill all that He commands - for our own good." Moshe tells the People that even though G-d is the Master of all, He has a special relationship with our ancestors and theirdescendants (us). We must not be stubborn; we must be good, for G-d is truly great and not subject to bribery.
We are required to especially love the convert  - we know how it is to be a stranger among others. Revere G-d , serve Him , cling to Him (by adhering to Torah scholars ), and swear in His Name  when necessary to swear.
Rambam counts the commandment to pray daily as Biblical, based on "and Him you shall serve" and "and to serve Him with all your heart", defining service of the heart as prayer. It seems that the Rambam splits the Biblical and Rabbinic aspects of prayer - Almost any words to G-d in the course of one's day would constitutea fulfillment of the Torah Law, whereas specific texts, frequency, and timing would be required by the Sages. Ramban, on the other hand, holds that prayer is a rabbinic mitzva, albeit inspired by the p'sikim in the Torah. (see Lead Tidbit)
At first look, it seems problematic that there is no specific command in the Torah "Thou shalt daven" (or words to that affect). The use of the indirect form - serve Him, serve Him with all your heart, what is service of the heart, prayer - leads to different views on exactly what is commanded here. If you think about it,SERVE HIM WITH ALL YOUR HEART is the best way to command us to daven, because it tells us clearly the high premium placed on KAVANA in the case of davening. Of course, all mitzvot should be performed with proper intention, thought, and feeling. But if one falls short in the Kavana Department, most mitzvot are still acceptablethat way. With davening, kavana is the whole story, not just a component of the mitzva. This is so specifically because the Torah did NOT command us to pray, but rather to serve G-d with all our hearts.
He is our G-d and He formed a mighty nation from a family of 70 souls. Love Him and do His mitzvot (do His mitzvot out of love for Him). Learn the lessons of Jewish history - the miracles and wonders of the Exodus, the crossing of the sea, and the punishment of Datan and Aviram (here singled out for their arrogant, unforgivableinsult to Eretz Yisrael, as opposed to Korach whom Moshe was able to forgive [SG]).
Once again, Moshe emphasizes that the purpose of mitzvot and the proper environment for Torah is E. Yisrael.
SHISHI - Sixth Aliya - 12 p'sukim (11:10-21)
The Land that the People are about to enter is a land that is "accountable to G-d" in obvious (and less obvious) ways. G-d is demanding of it and of its soon-to-be inhabitants (us). The main distinction mentioned is Israel's reliance upon rainfall.
Note that some of the experiences of the Wilderness Wandering would turn out to prepare the people for life in Eretz Yisrael. That's a strange thing to say in light of the significant differences between the miracle-filled cocoon-like existence in the Midbar and the natural, roll-up-your-sleeves-and-get-to-work life inEretz Yisrael. Yet the fact that the Manna fell daily and could not be left over for the next day, was a test of G-d's to see if the people would remain faithful and trusting in Him. This parallels the keen eye, so to speak, that G-d keeps on Eretz Yisrael, and serves to continue to test the people thoughout our livesin this Land. G-d is demanding of the Land of Israel and of the People of Israel — always, from one end of the year to the other.
This Aliya concludes with a restating of the "deal" that opened the sedra. (This parsha is the second passage of Shma.) If we keep the mitzvot then we will have bountiful rain and abundant yields; if not, then...
The juxtaposition of the mitzva of davening and G-d's promise of bountiful rain teaches us to include the mention of G-d as rainmaker and the request for rain in the Amida.
Furthermore, the juxtaposition of "with all your heart..." and "I will give you rain" teaches us that our prayers for rain need to be genuinely heartfelt and sincere in order for us to expect them to be anwered. T'filin, Torah learning, and Mezuza are restated as is the correlation between mitzvot and long life in the Land. This second portion of the Shma is one of the two passages in a Mezuza and one of the four portions in T'filin.
SH'VI'I (& Maftir) - 7th Aliya - 4 p'sukim (11:22-25)
Once again, the "deal" that the sedra began with is repeated at its conclusion - If we will keep all the mitzvot, motivated by a love of G-d; if we follow in his footsteps (by performing acts of kindness) and cling to Him... then we will prevail against mightier nations than ourselves. Every place in Eretz Yisrael thatwe walk upon, will be ours. No one will stand up against us. The sedra concludes with promises of successful conquest of the Land - if we keep our side of the deal. That's all it takes.
No Arab would fire a mortar shell in our direction, shoot a gun at us, throw a rock or raise a hand against us, if we would just remain faithful to the Torah, its laws, its teachings, its values. Too simple? Naive? No, not simple. And not naive. It is the truth. The Torah says it. G-d promises it. If you believe the Torahwhen it says that in the beginning, G-d created the Heavens and the Earth, if you believe that G-d commanded us to keep the Shabbat and fast on Yom Kippur, and eat matza on Pesach, and not to steal... then you can, you must believe that our hold on Eretz Yisrael will be complete and unchallenged.
Haftara - 27 p'sukim - Yeshayahu 49:14-51:3
2nd of the 7 Haftaras of Consolation read between Tish'a b'Av and Rosh HaShana. G-d's message through the prophet, is that He has not forgotten Zion nor forsaken His People. It might seem that He has abandoned His People and His Land, but there will come a time when the People will return to their roots and be restoredto their Land. The exile is not permanent; there was never a "divorce" between G-d and the People of Israel. G-d will help in the battles against the mighty nations that oppress His People. G-d has (will) comforted Zion; the desolated areas will flourish; joy and gladness, thanks and song will be found in Zion.
In Parshat Eikev alone, G-d has told us several times that we exist in order to keep the Torah, and if we do keep the Torah, then we will keep Eretz Yisrael as well. That The People of Israel, the Torah of Israel, and the Land of Israel are (supposed to be) inseparable. Jewish History has shown us that we don't stay faithfulto that deal. With all the times that the Torah repeats this message, and all the times we renege on our commitment, we could become quite depressed as to the hopelessness of our exile. Comes the prophet and gives us the hopeful message of the Redemption. This is our consolation following the repeated destructions we have suffered.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean •Lesson # 98 (part 3 of...)
Guarantors and Sureties
If there is no binding obligation on the guarantor. then none of his property is subject to any lien or claim of the lender. This holds true even if after the loan is made the guarantor undertakes in writing to act as guarantor or surety.
If the obligation became binding because of a kinyan:
1. If the kinyan is also accompanied by a valid writing witnessed by two witnesses. it can be enforced even against a purchaser of the real estate of the guarantor.
2. If the kinyan is not accompanied by a written document signed by witnesses who witnessed the writing, it can be enforced only against the assets of the guarantor in his hands when the guarantor is to comply with his obligation as a guarantor or surety. There is also an opinion that if the obligation became binding becauseof a kinyan even if not accompanied by a written instrument it is equivalent to an obligation made with a kinyan and a written document and effects a lien on all of the real estate of the guarantor and can be traced to the purchasers from the guarantor.
If the obligation became binding without a kinyan:
1. If the obligation is contained in a document signed by two witnesses, it may be enforced even against purchasers of the guarantor's real estate.
2. If there is no separate document, but the obligation is contained in the same document in which the borrower becomes indebted to the lender and the document is signed by two witnesses:
a. If the guarantor's undertaking is written after the signatures of the two witnesses, then only the assets still in the hands of the guarantor on the day when the lender makes a levy upon him may be levied upon.
b. If the undertaking is written in the instrument before the signatures of the witnesses:
i. If the undertaking is written in the conjunctive with the borrower's indebtedness, such as "And I will be the guarantor," then the witnesses are presumed to testify to the undertaking and the sold real estate of the guarantor may also be levied upon.
ii. If the undertaking does not contain the word And, then the witnesses are presumed to have witnessed only the obligation of the borrower and the sold real estate of the guarantor is not subject to levy upon by the creditor.
If the type of obligation that is binding is undertaken in the Beth Din, even if there is no kinyan and even if it is not accompanied by a written document, it acts as a lien even on the sold property of the guarantor.
If the binding undertaking resulted from an oral statement to act as guarantor, then only the unsold property of the obligor may be levied upon by the creditor, but not any real estate purchased from the guarantor. Before the lender can demand payment from the guarantor, he must attempt to collect the debt from the borrower. Even if the borrower has only inferior type of real estate it must be levied on first before a levy can be made on the guarantor. If the borrower has no real estate, then attempt must be made to levyon his personal property.
If there is no property. Real estate, or personal property of the borrower upon which to make a levy, then the borrower must take an oath that he has no property on which to make a levy. The oath must also include an oath that the debt is still outstanding. The creditor must then wait at least thirty days before he candemand payment from the guarantor. If the borrower is known to have property in some distant place, the lender need not go to that place to make his levy, but may proceed against the guarantor instead, as if the borrower has no assets to levy upon.
If the borrower is not readily available to enable the lender to collect the debt from him, but he has known assets in the community, then the levy may be made against the borrower's assets in the community. This holds true if he is at least thirty days' traveling time away from Beth Din.
If the borrower does not have any known assets in the community and he is located within thirty days' travel time to Beth Din, the borrower must be notified by the creditor that the time for repayment has arrived and he has to make payment, and failing to do so the lender will sue the guarantor. [What has been said aboutthirty days was taken from the codes when travel was mostly by coach or on horseback. Each
Beth Din will have to make appropriate changes to this time period.] If the borrower fails to make such repayment, then the guarantor is, notifiedand he has thirty days to attempt to obtain payment from the borrower.
If the borrower is overseas or if it is not known where the borrower is, or if he is located more than thirty days' travel time to Beth Din, or cannot be notified of the fact that the lender and the guarantor are looking for him, and he has no assets on which to make a levy in the place where the Beth Din is, or else BethDin cannot make a levy on his property because he is very strong and will not adhere to the decree of the Beth Din, the lender may proceed to claim against the guarantor and collect from him. However. if it is not known where the borrower is and the guarantor so requests, Beth Din will give him up to thirty days to tryto locate the borrower so that he can try to bring him to Beth Din. Under some circumstances additional time may be given to the guarantor to attempt to locate the borrower. If it is known where the borrower is, then the guarantor, upon his application, will be given sufficient time to try to bring the borrower to BethDin. If the borrower does appear in Beth Din the guarantor is relieved of responsibility until the borrower pays the debt or swears that he does not have the money or property to pay the debt.
The lender can proceed against the guarantor when the borrower is overseas and cannot be reached, or cannot be reached for any other reason, only if the debt is evidenced by a formal writing signed by two witnesses. But if the debt is not evidenced by such a writing. it has the status of an oral loan and cannot be enforced against the guarantor without notification to the borrower. The danger exists that the borrower may have repaid the loan. However, if it is before the due date of the oral loan this danger usually does not exist and the lender may proceed against the guarantor even under an oral loan.
The laws that apply to a borrower who is overseas also apply to a borrower who has died. However, if the borrower on his deathbed stated that the loan had not been paid, or if the borrower had been placed under a ban for not paying the loan and had died while still under the ban, then the lender may proceed against the guarantor without the requisite waiting period.
At the time of entering into the guarantee agreement, the guarantor may agree with the lender that the mere statement of the lender that he has not been paid will suffice to make the guarantee immediately enforceable against the guarantor. The parties may agree to permit the lender to proceed against the guarantor in the first instance even if the borrower is available and has property upon which to make a levy.
The lender may in the first instance proceed to enforce collection from either the borrower or the surety. However. the borrower may offer to pay first and then the lender must accept his payment. This is true even in the case where the payments are to be made in land and the land of the surety is preferable to the land of the borrower.
When the surety is asked to pay the debt on behalf of the borrower, he can demand the note of indebtedness obligating the borrower be transferred to the surety, together with an assignment in writing of the obligation, so that the guarantor or surety can seek reimbursement from the borrower. If it is not so transferred, the surety can refuse to pay.
This is true even if the lender alleges that he lost the note and the borrower states that he has not paid the note. All the more so is this true if the borrower also alleges that the note was paid.
The choice of collection given to the lender applies even against the purchasers of the liened real estate from the borrower at a time when the surety has property upon which to make a levy. This would not apply to the person above described as the transmitter. In that case the lender must first proceed against the transmitter before he can proceed against the borrower or from the purchasers from the borrower.
In the case of joint guarantors and/or joint sureties, the lender has the choice of proceeding against whomever he wishes, assuming he may proceed against the guarantors as above stated. In the case where the lender has the choice of proceeding against the borrower or the guarantor or the surety, he may proceed against the purchasers of the liened real estate from the borrower, and the purchasers cannot insist that he first collect from the guarantor or the surety.
If the loan is an oral loan and the borrower alleges that he paid the lender and swears a Rabbinic oath to that effect, the guarantor need not pay the lender. If the borrower sells real estate that was subject to the lien of the lender, and the lender participates in the transaction, for example. being a witness on thedeed. then the guarantor is relieved of responsibility to the lender.
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 firstname.lastname@example.org
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.
ORDER OF BLESSINGS
Our parsha contains the Torah mitzva of birkhat hamazon, the grace after meals.This is the only blessing on food which is mandated by the Torah, but serves as one source for the Rabbinical commandment to make a berakha before any food (Berakhot 48b).
When faced with a variety of foods, we give precedence to certain blessings according to a complex ordering which depends on various measures of the importance of the food (for instance, if it is one of the “seven species”, or if it is whole), the importance of the blessing (more specific blessings have precedence), as well as on personal preference (Shulchan Arukh OC 211).
Choosing a son-in-lawAlthough a young woman must choose her own partner, tradition puts great weight on the opinion of the parents.Our Sages urge the father to seek a groom for his daughter who is learned in Torah (Berakhot 34b). One traditional way that a young man’s Torah knowledge is unobtrusively tested is by inviting him over and having the prospective father-in-law present him with a dish of fruits, vegetables and candies. His choice of “hors d’ouevre” will reveal if he is familiar with the intricate laws of the proper order of berakhot!
This particular “examination” has a beautiful hidden message. The halakha itself establishes that one of the most important criteria determining the order of berakhot is a person’s own taste. So part of the exam involves discovering the guest’s likes and dislikes. The Jewish father is anxious to know his prospective son-in-law’s Torah knowledge, but at the same time he wants to know how the young man is able to integrate Torah scholarship with his own personality and preferences.
Rabbis:Rav Bunim Yoel Taussig, in his book Tiferet Banim on the Kitzur Shulchan Arukh, relates a story which reveals an even deeper message in this custom. Once a promising Yeshiva student was examined in this way by his Rebbe, and responded to the plate of sweets by deferring to his host! The student pointed out that according to one important authority (Be'er Heitev Orach Chayim 213:1), the host is supposed to make a blessing before the guest. In this case the most learned solution of all, is also the simplest and most gracious of all. This shows that the most profound Torah knowledge often manifests itself in modesty and courtesy.
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 Religiouscommunity 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: Must one use a cup for washing after the use of the bathroom for personal needs?
Is there any specific order for washing and saying the bracha? Can this washing be done in the bathroom itself?
Answer: A proper washing cup is mandatory for netilat yadayim before a meal. There is a machloket rishonim (early Halachic authorities)if a cup is required for washing hands upon rising in the morning. The Shulchan Aruch (Orach Chayim 4:7) says that it is good to be careful for all the requirements of full netilat yadayim when washing in the morning, but the Rama (ad loc.) stresses that a cup is not absolutely necessary. The Rashba (Shut I: 191), the main source of the stringency, attributes the need for the cup to the need to sanctify oneself as he rises in the morning as a “new creation.” Another reason to wash hands in the morning is to remove ruach ra’ah (bad spirit). The Shulchan Aruch (ibid.:12) has a doubt if one must wash his hands with a cup to remove ruach ra’ah (based on the Zohar) or if dipping the hands three times in water is enough (see Mishna Berurah ad loc.: 25)
One who “took care of his needs” needs to wash or rub his hand well to remove any unclean residue, but that doesn’t require a cup. Regarding netilat yadayim upon leaving the facilities or a bathhouse, one must first realize that the source is post-Talmudic (see Beit Yosef, OC siman 4).The issue is a concern for ruach ra’ah, but the level of ruach ra’ah is lower than that of the morning (Shaarei Teshuva 4:12). Therefore, although the Zohar requires to wash three times to remove ruach ra’ah in the morning, we wash only once after leaving the bathroom (Magen Avraham 7:1). Along the same lines, it appears that the need for a cup does not apply either. There is a stringent opinion (mentioned in Mishna Berura 4:39) which requires three washings after leaving the bathroom, and some people do so and/or use a cup.
We will finish the answer next week“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 email@example.com with the message:Join Hemdatya - Please leave the subject blank.
Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
A broken heart is a whole heart. A leaning ladder is a straight ladder.
- Rabbi Menachem Mendel of Kotzk
We humans chase over the world to find things: We climb high mountains; we descend to the nethermost depths of the sea; we trek to the wilderness and to the desert. There is one place where we neglect to search — our heart. But it is there we will find G-d.
- Rabbi Tzadok HaKohen of Lublin
Whoever loves the Land of Israel is likewise loved by the Land.
- Rabbi Yechezkiel Halberstam
The Land of Israel is the same as the Divine Presence Itself.
- Rabbi Menachem Mendel of Vitebsk
Rite and Reason by Shmuel Pinchas Gelbard
It is the practice in S'fardic communities to open the hands when reciting POTEI'ACH ET YADECHA in Ashrei (Shacharit and Mincha).
REASON: The essential entreaty for sustenance is here. As our Sages taught (Brachot 4b) and as recorded in Shulchan Aruch, if one did not have the requisite intention (KAVANA) when saying this pasuk, he should repeat it. Accordingly, we open our hands while reciting it – similar to Sh'mot 9:29,"...I will stretch forth my hands towards HaShem". Likewise, regarding Shlomo HaMelech (Melachim Alef 8:54), "And it was when Shlomo concluded his prayers, and his hands were stretched forth towards the heavens". Also, opening the hands symbolically reinforces our plea to HaShem to open His hand toward us.
The Zohar states that if one derives pleasure from bread and delights in given foods, he is required to remember and worry over the sanctity of the Holy Land and over the Palace of the King which is in ruins (Rite & Reason).
This is the reason given for the custom to say AL NAHAROT BAVEL or SHIR HAMA'ALOT before Birkat HaMazon. The pasuk commanding us to say Birkat HaMazon is in this week's sedra, D'varim 8:10 -
V'ACHALTA V'SAVATA U'VEIRACHTA ET HASHEM ELOKECHA AL HA'ARETZ HATOVA ASHER NATAN LACH
The pasuk that teaches us not to forget Yerushalayim, especially at times of joy, is T'hilim 137:6 -
TIDBAK L'SHONI L'CHIKI IM LO EZ'K'REICHI IM LO A'ALEH ET YERUSHALAYIM AL ROSH SIMCHATI
These two p'sukim are G'matriya Twins (they have the same numeric value - 3824).
KI YISHALCHA BINCHA MACHAR LEIMOR MA H'EIDOT V'HACHUKIM V'HAMISHPATIM ASHER TZIVA HASHEM ELOKEINU ETCHEM:
And when your son asks you in time to come, saying, What do the testimonies, and the statutes, and the judgments, mean, which HaShem our G-d has commanded you? (D'varim 6:20 - end of Va'etchanan)
The answer we give the questioning child deals with our experience in Egypt and the miraculous manner through which we were taking out of Egypt.
V'SHAMARTA ET MITZVOT HASHEM ELOKECHA LALECHET BIDRACHAV U'L'YIRA OTO
Therefore you shall keep the commandments of HaShem your G-d, to walk in his ways, and to fear him. (D'varim 8:6 - beginning of Eikev)
The reason given this time for our observance of mitzvot is the Land (Eretz Yisrael) to which we are being taken.
Why did G-d give us the Torah? Because He took us out of Egypt (and) in order to bring us to Eretz Yisrael. That's the three-step Divine Plan. Take us out of Egypt. Give us the Torah. Bring us to Eretz Yisrael.
These two p'sukim are G'matriya Twins (i.e. they have the same G'matriya, 3356).
G'martiya "discoveries" are aided by TES's Torah Codes 2000.
The Torah does not always put things in chronological sequence. V'ACHALTA, V'SAVATA, U'VEIRACHTA... If you bless G-d for the Land He has given us, then we will be blessed and rewarded with enough to eat AND be satisfied.
Inspired by a quote attributed to the Karliner Rebbe, found in P'ninim Y'karim, part of the Sefer EvenBochein
The pasuk that describes the Land of Israel as the Land of the Seven Species contains 10 words. The bracha for BREAD, the premier item in the pasuk, has 10 words. (Note that all the other food brachot have only 9 words.) When one makes HaMotzi,there is a custom that one's 10 fingers should touch the bread.
Bread comes to the table through the observance of 10 mitzvot:
 Do not plow with an ox and donkey together;  do not plant mixed seeds,  leave the gleanings for the poor,  so too the forgotten bundle of wheat, and  the corner of the field; do not muzzle an animal on the threshing floor;  give the Kohen his T'ruma;  Maaser to the Levi,  take the second tithe, and  give Challa to the Kohen.
We must take things as they come, but that does not mean that we must leave them that way.
From the Desk of the Director
Parshat Ekev contains the only blessing commanded to all of us in the Torah. After eating, we are told, “Ve’achalta vesavata uveirachta et Hashem Elokecha al ha’aretz hatova asher natan lach” - ‘And you shall eat and be satisfied and bless the Lord your G-d for the good land that He has given you.’
It is indicative that the Hebrew word “al” can also mean ‘on,’ as if to say that the command to say Birkat Hamazon applies only in Eretz Yisra’el. Indeed, one is reminded of Ramban’s words (Devarim 11:18) that the main purpose of the mitzvot is in Eretz Yisra’el, since it is written: “In order that you and your children’s days should be increased on the Land…”
What is so unique about the Eretz Yisra’el? Besides being described as a “good land” in our Parsha, a later portrayal reminds us that it is “not like the Land of Egypt… it is a land of hills and valleys… a land which the Lord your G-d cares for.” Hashem looks down upon this Land. And since there is no Nile River in Eretz Yisrael, there we need to look Heavenward through deed and prayer to ascertain that Hashem will bring us rain and consequent sustenance.
This mutual relationship with G-d is intimately bound with the Land, a message clearly enunciated when the beracha, “Al Ha’retz ve’al Hamazon” was instituted after Bnei Yisrael entered Eretz Yisrael. Moreover, the Midrash Tanchuma makes it clear that if Eretz Yisrael is not recalled in Birkat Hamazon; one has not fulfilled the mitzva. There is thus food for thought in contemplating that first we begin the second paragraph (Nodeh Lecha) with thanks for the Good Land, and only then we follow that by offering gratitude for the Covenant, the Torah, the Hukim, and sustenance.
Sincerely yours, Menachem Persoff, Director, Israel Center
Israel Center Notes:
Here's a letter we'd like to see more of...
The Israel Center, Jerusalem
In response to your call for membership (TT #480 p.10), we would like to become members. Even though we live in Be'er Sheva and therefore cannot participate in most of your activities, we are very impressed with the good work you are doing and would like to support it in this way. B"HATZLACHA!, J & A B
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.
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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.
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Please post messages based on your own experiences or reflecting your own feelings. This is not the place for political opinions or discussions.
NCSY in Israel News
MAKOM BALEV is on the MOVE!
Kids from the various BATIM (snifim, chapters) have been spending their summers in a variety of activities.
Snif Moshav Yashosh had a fun day in the National Park in Ramat Gan.
Snif Moshav Chadid had a great time at the Tank Corps museum in Latrun.
Snif Netanya spent their fun day in Superland.
Snif Nahariya went ice skating in Maalot.
These excursions are part of the "regular" program of each BAYIT, which include seminars, discussion groups, and other activities.
Six of the Seven Species (8:8) are represented:
Wheat is the one at the upper left.
Barley is the stalks between the martini and the grenade.
You can't miss the grapes.
Figs are not represented.
Pomegranate is represented by the hand grenade, known as a RIMON in Hebrew. Rimon is a pomegranate. (Interesting that a granade is nicknamed pineapple in English.)
The olive is in the martini glass,
and there is a date (the 31st) on the calendar in the upper right corner.
The Land is also described as being a land whose rocks are iron (Fe on the piece of rock), and from whose mountains you can extract copper. That's the penny on the hill.
It is in Parshat Eikev that Moshe recounts for the people the story of the Golden Calf, the breaking of the Luchot, and the second Luchot. Towards the center is a pair of stone tablets and in the lower left is a sceen of the Golden Calf.
The second passage of the Sh'ma is in Eikev. It contains the mitzva of Mezuza and a reminder of the "deal" we have with G-d. If we listen to the Mitzvot (preserve them, keep them, practice them), then we will receive rainfall in its proper time. That's the cloud with drops of rain. But if we don't observe and preserve the mitzvot, then G-d will "lock" the heavens and there will not (G-d forbid) be rainfall, and the ground will not give up its bounty, and we will be lost...
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 and/or a gift (game, puzzle, book, etc.) from...Big Deal 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 (Va’etchanan) TTriddles:
 As G-d commanded Shabbat, honoring parents, and... what?
 Thirteen days later than you might have thought
 What type of therapy did G-d want us to learn?
And the envelope please...
 As G-d has commanded you, KA’ASHER TZIVCHA HASHEM ELOKECHA. This phrase appears three times in the Torah. Twice in the Va’etchanan version of the Aseret HaDibrot - Shabbat and honoring parents. And once more in Ki Teitzei, with the command to completely wipe out the “7 nations” when we enter Eretz Yisrael.
 If TU B’AV means to you 2 of Av, then TU b’Av will be 13 days later (on the 15th) than you think.
 Based on a TTriddle-corrupted reading of D’varim 4:18, we have: And O.T. G-d commanded me to teach you... The answer is Occupational Therapy.
Kol HaKavod to TTriddles solvers (partial) RHM, DM, MM, Bklyn, AA (sans cigar)...mayber there were others - if I lost you, sorry.
This weeks TTriddles:
 This week's with all your heart
 SH'CHITA KNIFE
 Hearken (last week); What (this week)
 Last week's double opener continues, sort of
 THE COEUR-NUQUE CONNECTION
 That was during the years of wandering. But now you might need...Which one of TT sponsors/advertisers can use that line in his ad? (does not appear every week)
 Red ball in English, Kadur Adom in Hebrew. What Hebrew phrase works like the English?
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 pressing2 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 willbe ready for you when you board the bus.
Wishing the participants in this week's Shabbaton a very enjoyable Shabbat
TT readers in walking distance of the Center are invited to join in our davenings & shiurim as follows: Mincha on Friday (early Shabbat) - 5:55pm (candles may not be lit earlier than 6:08pm) • Friday night shiur by Rabbi Neil Winkler -• 9:00pm (approx.) •Shabbat morning Davening - 8:30am preceded by mini-shiur at 8:00am • Kiddush and Shiur by Rabbi Winkler - 11:00am (approx.)•Shiur in Pirkei Avot (Rabbi Winkler) & Mincha - 5:00pm
Even though it is 10 weeks away, and even though we've got Elul, Rosh HaShana, Yom Kippur, and Sukkot between now and then, we'd like you to think about our next In-House Shabbaton which will take place IY"H on Shabbat Parshat No'ach 5762, OCT 19-20 Watch for developing details
One if by Land, Two if by Sea...Three if by Air 1-2-3: A FASCINATING
FUN-FILLED TIYUL •Sunday, August 12th, 8:00am to 7:00pm
Destination: HAIFA with guide Yishai Avital Cruise in Haifa Bay in the lovely Caramalit • Visit the greatest (newest) Train Museum in Israel, in its new ultra-modern home in Haifa, go back in time to enjoy various famous eras, including audio-visual presentation • Ride up and down the Haifa mountainside in a cable car toBat Galim - an exhilirating experience • Our guide will acquaint us with the city of Haifa, its environs in a special way... • Visit Eliyahu HaNavi Cave to beseech him to come now. • 140NIS/150NIS non-members • bring your own lunch (or order from the Israel Center Cafe)
Solidarity Tour Wednesday, August 15th • New Settlements •Biblical Landscapes •Challenges of the Future • Depart from the Israel Center 8:30am, return 5:30pm (approx) • Scenic drive through the inheritance of the Tribe of Binyamin •Settlement of Elon Moreh - Overlook from Mt. Kabir to Shechem and Joseph's Tomb; meet withpioneer settlers Settlement of Itamar - visit young couples on their organic homestead; tour of outlying outposts - overlook "The Three Seas" Tefilat Mincha Lunch Break (not included in cost, can be ordered from the Israel Center Cafe for an additional 18NIS Possible visit to army base (subject to IDF uthorization) Drivevia the Trans Shomoron Highway to Ariel, capital of the Shomron Settlement of Homesh - Solidarity visit with families whose relatives have been murdered in terror attacks Cost: 95NIS members / 110NIS non-mem
CROSSROADS THEN and NOW • Come with us on Wednesday, August 29th from 8:00 am. to 7:00 pm. (approx) with special guide Betsy Mehlman touring places you probably haven't ever seen.• Famous Nesher Cement Works - an audio visual program explores ecological requirements of cement production. •Rainbow Pool • Meterological weather station at Bet Dagan - understand the weather report and see the weather ballon reveal the prediction • SHA'AR HAGAI - Pumping station and convoy ridge • Ben Shemer Fire tower • Masreq Nature • Reserve Bring your lunch or order for 18NIS •Price : 100NIS/members (110 NIS/ non members)
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
"Chazanut Festival - Halleluya 5761" Wednesday to Sunday, August 22-26 (4 nights)
$360 p.p. double occupancy (Main Building) includes: breakfast daily, 2 midweek dinners, 2 midweek lunches,
Shabbat Meals. Lectures & shiurim in Hebrew • Program available on request
Enjoy an August 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 • Separateswimming 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
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.
Join the Shabbaton participants for davening (Early Shabbat) and/or the Friday night shiur - see tiyulim for schedule
Join the Shabbaton participants for davening and Kiddush and/or shiurim, see tiyulim for schedule
5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week: (4th Perek) Rabbi Neil Winkler•Cold drinks will be served•Mincha follows Shiur
Motza'ei Shabbat, August 11th, 9:30pm, Special evening with Rebbetzin Esther Jungreis • 25NIS p.p.
DAF YOMI in English 3:00-4:00pm•Sunday-Thursday (resumes in Elul)
Sunday, August 12t h & 19th •9:30am (women) •OVADYA: Destroying the Edom mentality within us: Studies in Tanach: Trei Asar: Ovadya with Zemira Baron
N'shei Library • 10:30-12:45pm
August 12th, 10:30am (men & women) •The Mitzva Explosion • Phil Chernofsky
11:30am •Parshat HaShavua •Shprintzee Herskovits
12:30pm • Great Jewish Stories •Rabbi David Zitter
Sunday, August 12th, 8:00pm• Practical Shmita Update: What to save, what to throw out, fruit schedules, some theory, loads of practicum•Rabbi Yaakov Fried
9:15am• 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
August 13th, 10:30pm 17+38=55; Lessons from (some of) R'ei's mitzvot•Phil Chernofsky
N'SHEI lending library 10:00-12:30
August 13th, 11:36am• Heralding Days of Peace and Consolation followed by open discussion•Aviva Nissim
Monday, August 13th, 8:00pm•Movietime at the Israel Center: Frequency; The dizzying story of a father and son who communicate over a "distance"of 30 years and change history a few times. A movie that will make you think! Preceded by an appropriate Dvar Torah.
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
Tuesday, August 14th, 8:00pm• The Other Shmita; A look at Loans & Pruzbul • Rabbi Emanuel Quint
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•Meaning & Music of the Machzor•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 • (on Hold watch for further announcements) • 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 15th, 8:00pm • From Anatevka to Jerusalem, scenes from Fiddler on the Roof followed by discussions led by Rabbi Avi Silverman, This week: "If I were a Rich Man..."
7:45pm •Rambam's approach to Korbonot •Jewish Philosophy with Rabbi Chaim Eisen
8:00-10:00pm•Aliya Counseling•Miriam Bass
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
August 16th, 7:00pm •Jewish Values Education Institute • Witnessing the Holocaust with Breindel Lieba Swirsky, Filmmaker and Holocaust Scholar
8:00pm•Shir HaShirim•Reb Yosef Schreiber
9:00-10:00am•In Depth Pirkei Avot with Rabbi Chaim Eisen
11:30am•HACHNASSAT SEFER TORAH in the presence of Rabbis,communal leaders, Israel Center members, and participants in the OU Israel Solidarity Mission. Sefer Torah donated by Mr. & Mrs. Harvey Newman and family, Monsey,NY•Writing of OTIYOT, Parade, Refreshments
OU ISRAEL CENTER
Seymour J. Abrams • Orthodox
Union•Jerusalem World Center
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