This week we read/learn the 3rd & 4th chapters of Pirkei Avot. Halachic Times for Jerusalem (Summer time) Correct for TT #485 • Ranges are for THU-THU, 18-25 ELUL (September 6-13) 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 - 6:20pm (earliest - 5:41pm) Havdala - 7:33pm (Rabbeinu Tam - 8:11pm) Earliest Shacharit • 5:13-5:18am Sunrise • 6:13-6:18am (6:18-6:22am) Sof Z'man Kri'at Sh'ma • 9:25-9:26am (8:39-8:40am) Sof Z'man Shacharit • 10:29-10:28am (9:58-9:58am) Chatzot (halachic noon) • 12:37¼-12:35pm Mincha Gedola (earliest Mincha) • 1:10-1:07pm Plag Mincha • 5:41¼-5:33½pm Sunset • 7:02-6:52pm (6:57-6:47½pm) 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 issue of 2 days Rosh HaShana is very different from 2 days Yom Tov, and much earlier in origin. As the 29th of Elul winds down, there could bedoubt as to whether the moon would be visible that night or not. In such a case, we were required to consider the night and day following 29 Elul as Rosh HaShana, with the prohibitions of Melacha and mitzvot of the day. Since the possibility exists that the day might not end up being Rosh HaShana (because witnesses didnot show up at Sanhedrin), OR if one's community did not find out that witnesses DID appear and the day was indeed proclaimed Rosh Chodesh, the following night and day would be fully observed as Rosh HaShana. It is difficult to commit oneself intellectually, emotionally, spiritually to a day that might or might not beRosh HaShana. People (especially in Jerusalem) would daven with half a heart and wait for word that might or might not come as to which of the two possible dates is the "real" Rosh HaShana. There was a decree (from way back in the time of the Nevi'im) that RH is always 2 days. Be Happy; Do Mitzvot There are many mitzvot that "depend upon the Land" - Mitzvot Ha'T'luyot Ba'Aretz. Bikurim is one of them. But Bikurim is unique among these mitzvot because of a second mitzva attached to the mitzva to bring Bikurim, as commanded in Parshat Mishpatim (and repeated in Ki Tisa). And that is the Bikurim Declaration. It is acombination of a quick review of the Egyptian experience, the gestation period of the Nation, and a statement of one's thankfulness to G-d for living in Eretz Yisrael and enjoying its blessings. The Torah follows the text of the Bikurim Declaration with the "command" to be happy, to rejoice in all the good that G-d has given you and your household. Later in the sedra, in the midst of the Tochacha, the Torah prophesies and warns against not serving G-d with happiness — specifically when we enjoy "all the good" (as referred to in the Bikurim Declaration). D'varim 28:47 can be seen as specific to this "all the good" connection, or it can be generalized as an admonition for not serving G-d, doing mitzvot, living in Eretz Yisrael... being Jewish, with "joy and a glad heart". You keep the Shabbat, but is it a burden, a "take it or leave it" situation, or are you thrilled and delighted to be a Shomer Shabbat. Do you ever well up with tears of joy at living in Eretz Yisrael? Are you ever moved to joyfully say (or think) ASHRECHA YISRAEL, MI CHAMOCHA - Happy are you Israel! Who is like you? Sure, we have problems... but that should not prevent us from serving G-d with happiness and joyfully thanking Him for the good that we have. We can pray to G-d to reverse the bad parts of our situations, but that should not prevent us from expressing our gratitude to Him for the good which we enjoy. If rejoicing is "commanded" in the context of the fruit of the Land", then we should rejoice and thank G-d for: Availability of Shmita-okay flowers for Shabbat and Yom Tov; Taxi & bus drivers (even non-religious ones) who wish you Shabbat Shalom, Shavua Tov, Chag Samei'ach and Shana Tova; Signs in buses asking you to give seats to the elderly by quoting Vayikra 19:32; These too are fruits of the Land. How much more so must we be joyous and thankful for Torah & Mitzvot, Israel, and "simply" being Jewish. SEDRA STATS 50th of the 54 sedras 7th of 11 in D'varim Written on 233 lines in a Sefer Torah (rank: 13) 21 Parshiyot; 5 open, 16 closed (tied for 7th place in the Torah with Vayikra and Va'etchanan 122 p'sukim - ranks 17th (2nd) Same number as Vayakhel and VaEtchanan; Ki Tavo is actually larger than Vayakhel and smaller than VaEtchanan 1747 words - ranks 16th (2nd) Same as Ekev. Ekev is a bit larger than Ki Tavo 6811 letters - ranks 15th (4th) P'sukim are longer than average for the Torah, short for D'varim This week's SHISHI has 63 p'sukim. The most. Next xomes 48 in Naso, 47 in Pinchas and Ki Tisa. MITZVOT 6 of the Torah's 613 mitzvot [606-611] 3 positives and 3 prohibitions Aliya-by-Aliya Sedra Summary [Numbers in square brackets] are the mitzva-count of the Sefer HaChinuch KOHEN - First Aliya - 11 p'sukim - 26:1-11 When we come to the Land and settle it, we are commanded to take of the First Fruits [the mitzva of Bikurim has already been counted back in Parshat Mishpatim] of the "Seven Species", put them in a basket and go to The Place (the Beit HaMikdash). We are to go to the Kohen on duty, announce our presence and present him withthe basket. He shall take it and place it before the Altar. We are then to recite the "Bikurim passage" [606]. [SDT] Bikurim were placed in a basket - TENE. Numeric value = 9+50+1 = 60. Baal HaTurim points out that the recommended amount to give as Bikurim is 1/60. MITZVA WATCH It is said of Bikurim: "Do this mitzva, for in its merit you will enter the Land". The ARI HaKadosh singles out Bikurim as the mitzva which is the "tikun" (repair) for the Sin of the Spies. Bikurim has a Torah-ordained, built-in recitationthat helps us to focus our thoughts in a particular direction. With this recitation, the Jew identifies himself with his Jewish Heritage and announces to one and all the centrality of Eretz Yisrael in G-d's plans for the People of Israel. Bikurim makes the statement that we are glad to be here. Being happy about the prospects of being in Eretz Yisrael grants us the "z'chut" to be here. Joyfully thanking G-d for being here helps "repair" the opposite attitude as expressed by the 10 spies and echoed by the multitude. The Sin of the Spies was committed by whatthe Meraglim SAID, and it was while they were displaying fruits that they brought from the Land, no less. Bikurim is the mitzva that is performed by what the Bikurim bringer SAYS, and while he displays fruits that he brought from the Land. "A perfect match!" (in opposites). Bikurim is a prime example of "Hakarat HaTov", recognition and acknowledge ment of the good that was done for us by G- d. This lesson too must be applied to other areas of mitzvot and life in general. May we soon be privileged to bring Bikurim with all the joy and Jewish pride that says that we are truly pleased to be chosenby G-d as His People and that we are genuinely thankful for this wonderful Land. The first four p'sukim of the Bikurim recitationform the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corresponds to the fifth term of redemption and is represented by the cup of Eliyahu. We all bring Bikurim (including the Levi and the convert) with feelings ofjoy and thanks to G-d for all we have. [SDT] The pasuk implies that Lavan was responsible for our going down into Egypt, yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim. Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his belovedRachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process, hence thepasuk: ARAMI OVED AVI, VAYERED MITZRAIMA. LEVI - Second Aliya - 4 p'sukim - 26:12-15 After one has completed proper separation and distribution of T'ruma, Ma'aser, and Ma'aser Ani (during the third and sixth year of a Shmita cycle), one is required to formally declare that none of the "holy produce" remains in his possession and that it was actually given to its intended recipients [607]. This declarationis made on the last day of Pesach in the 4th and 7th year "I have not transgressed Your mitzvot, and I have not forgotten..." Says the Sfat Emet - I have not forgotten that You are the One Who has commanded me to do the mitzvot. Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everythingthat we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all. Why then, do we get the impression that something was not 100%? Rav Soloveichik z"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was requiredto do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implications might be responsible for the title VIDUI. What an important message this is as we approach RH, when we have to answer for what - and how - we do mitzvot. It is forbidden to eat Maaser Sheni (the second tithes of years 1,2, 4,5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner [608] or in a state of ritual impurity [609] (the person and/or the food). It is alsoforbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610]. The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses. We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours.] SH'LISHI - Third Aliya - 4 p'sukim - 26:16-19 This short portion is a summary of our relationship with G-d. We are to keep, preserve, observe, practice all the mitzvot, statutes, laws which Moshe has reiterated for us, with all our hearts and souls. We have pledged allegiance to G-d, promised to follow His ways [611] and to listen to Him. He pledges to take us as His"Chosen Nation" and to elevate us above the nations of the world - IF we keep His mitzvot. MITZVA WATCH To follow in G-d's footsteps means to develop and practice various traits that are attributed to G-d. As He is merciful, so too shall we BE merciful. As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothes the naked, visits thesick, buries the dead, comforts the grieving... so too must we do those kinds of things. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness, and other personality traits as well. R'VI'I - Fourth Aliya - 10 p'sukim - 27:1-10 Moshe Rabeinu and the Elders command the People concerning the inscribing on 12 pillars of stone the words of the Torah (parts thereof; the Book of D'varim or parts of it); this to be done upon crossing the Jordan. Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to bebuilt (of whole, uncut stones) and sacrifices are to be offered. Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot. [SDT] Moshe, the kohanim and Leviim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - everyday. We are challengedto refresh our Judaism continually. CHAMISHI - Fifth Aliya - 22 p'sukim - 27:11-28:6 Moshe describes what will happen after the People enter the Land. Six tribes will stand on Mt. Grizim and six on Mt. Eval. There they will hear the blessings and curses that will be the fate of those who keep or don't keep Torah and mitzvot. Twelve curses are enumerated in this portion touching upon many diverse areas ofJewish life including "between Jew and G-d" as well as interpersonal mitzvot. Once again, Moshe Rabeinu tells us that following G-d'scommandments will earn us superior status among the nations of the world. We will also be showered with blessings for hearken ing to G-d's voice. We will flourish economically and agriculturally, and be blessed with a healthy increase in population. The blessings begin with the letter BET - BARUCH. The curse begin with the letter ALEF - ARUR. This is how some commentators explain the large BET of the opening word of the Torah - B'reishit. G-d wanted to start the Torah on a note of blessing, not the opposite. SHISHI - 6th Aliya - 63 p'sukim (28:7-69) Longest single Aliya of any sedra in the Torah The blessings continue with the promise of victory over our enemies. G-d will "command" His blessings upon us and the Land, and will establish us as a holy nation. This, on condition that we keep the mitzvot and follow in G-d's ways. [The Torah's expression "Vehalachta b'drachav" is repeated here - emulating G-d is defined as being kind, merciful, charitable, etc.] The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasure-house will open for us and we will flourish. G-d's blessings are conditional upon keeping the mitzvot. "But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah. There is a custom of reading this part in a low voice because of how devastating it is to realize that G-d needsto warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so asnot to prolong the discomfort in hearing it. The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenantwith G-d: Keep the Torah and all will be good, if not... The contrast between the "good times" that Bikurim conjures up and the terrible times as described in the Tochacha is overpowering and frightening. It is the difference between contentment and respect on the one hand, and despair, devastation, and degradation on the other. Prosperity in our own Land vs. poverty and exile.The key to the difference is Torah & Mitzvot. SH'VI'I - Seventh Aliya - 8 p'sukim - 29:1-8 Moshe Rabeinu calls to the People, and tells them that they now have seen (and know) all that has happened from the Exodus through the forty years of wandering until this very moment. It is incumbent upon us to keep our "deal" with G-d. "And G-d did not give you a heart to know, nor eyes to see, nor ears to hear, until this very day." The last three p'sukim are read for the Maftir. Haftara - 22 p'sukim - Yeshayahu - 60:1-22 This is the 6th of the Seven Haftaras of Consolation, all coming from the book of Yeshayahu, from chapter 40 on, where he changes mood from a prophet of tragedies to a prophet of consolation and redemption. The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land andthe nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People. Towards the end of the portion is the famous pasuk quoted in the introductory mishna to each chapter of Pirkei AVOT (actually it is a mishna from Sanhedrin), that indicates that all of Israel have a share in the world to come. The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption) time I will hasten it." Will the Mashiach come in his appointed time, or sooner? That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow - then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained)time. [There is a notion that things will be much smoother if we hasten the coming of Mashiach. If we are not ready at his appointed time, then rough times (wars, tragedies, etc.) will be unavoidable.] This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. This is reminiscent of the Rambam in Hilchot T'shuva where he "suggests" that we each consider ourselves, and our community,and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side, but that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 102 Presumptions regarding real estate With this lesson we commence a series of lessons regarding ownership of real estate. This lesson and the following lessons, deal with disputes over ownership of real estate (designated herein as the "land"). The dispute is between the present occupier, who pleads that he is the "new owner" and the person who is known to have been the owner of the land. The present occupier of the land shall be designatedas the "occupier" and the presumed owner of the land shall be designated as "owner," although the occupier now pleads that he is the new owner of the land. The occupier may sometimes plead that he purchased the land from a third party, who is designated herein as "Levi." Most often the parties to the lawsuit are occupierand owner. In the last two lessons the ownership of personal property are discussed. The person in possession of the personal property is presumed to be the owner. In realty, however, the ownership is presumed to be in the last known owner until the occupier can prove otherwise. In halachah, mere occupation of land for an extended period of years does not not give the occupier title to the land as it does in some other legal systems, where it is sometimes called adverse possession. Land that is known to have belonged to the owner may be possessed by the occupier in either of two ways. It may be under color of title or under claim of right. Under color of title, the occupier alleges that he legally came into possession of the land, by, for example, purchasing the land or receiving it as a gift from the owner or from Levi, or that he inherited the land from the true owner. In a system where deeds are not recorded the occupier may plead that he has lost the deed, or even if deeds are usually recorded, the occupier may plead that he failed to record his deed and he cannot locate his deed to prove that he is the new owner. If, however, the claim of the occupier is a claim of right, he does not allege that he purchased the land or received it as a gift or inherited it from the true owner. Instead he admits he occupied the land without purchase or gift and that he claims superior title to the land to all the world except as to the rightful owner. In those legal systems that recognize legal acquisition of land and valid title in the occupier by adverse possession after a certain number of years, the occupier after fulfilling this period of time will also become the legal owner even against the former real owner, without claiming a color of title. In halachah the occupier can only claim title to the land if he pleads that he originally came into possession of the land by purchase or gift from the owner or from Levi, who legally acquired it from the owner, or that he inherited the land, which was owned by his family. The Beth Din applying halachah has to weigh the claims of the owner against those of the occupier. In the usual case the owner has a claim that he is the owner of the land and it is admitted by the occupier that the owner did indeed at one time own the land. The owner pleads that if the occupier came into legal possession of the land let him produce his deed to the land. The occupier responds that he did at one time receive a deed from the owner but that he lost the deed. The occupier further pleads that if he was occupying the land illegally the owner would have moved to evict him from the land Since the owner did not protest the occupier's occupation of the land for a period of three years from the time that the occupation began, the occupier did not consider it necessary to take care of his deed. Beth Din now has to weigh these conflicting claims and theories and decide to whom to give ownership of the land. The general rule is that, if under color of title, the occupier occupies the land for a period of three years (herein designated as the “presumptive period”) without protest from owner, then it will be presumed that he did indeed once legally acquire the land from the owner. Two distinct reasons are given for relying on the period of presumption to prove that the occupier did indeed purchase the land from the owner. The First Reason is that a purchaser of land is not expected to watch his deed for more than three years. It is presumed that a person will take care of his documents for a period of three years, but not necessarily for a longer period. (The Rabbis established the three-year rule in that a person may tolerate a trespasser on his land for a short period of time, that is, up to three years, but if he tolerated this trespass for three years or more he is not really the owner.) If the former owner protests within the three-year period after the occupier first began to occupy the land that the occupier is illegally on the land of the owner, then the occupier should be on notice that he will have to defend a lawsuit for trespass and will then have to keep his document. The Second Reason is that an owner of land will not stand idly by for a period of three years while an illegal occupier takes the profits and uses his land. If this reason is controlling then it will take three years of crops to act as an estoppel against the former owner, who alleges he did not sell the realty to the occupier. If it is the type of field that can be grown at any time, then the occupier can grow his crops even at times when others do not grow theirs, and thus he could wait until the end of the three years to grow his last crop. What if the field or orchard is of a type where three crops grow in less than three years? Might there be a shorter period of presumption? It is assumed that there is a rainy season in the region and that crops can be planted whenever water is available. The laws in these lessons are generally not substantive laws, but rather laws of pleadings. Real estate is always presumed to be owned by the last known owner. Even if someone else is occupying it, the presumption of the owner is still there, since the occupier might be a trespasser. The presumption in favor of the owner arises if it can be shown that he was the owner for even one day, even if it was not certain that it was his, but that he or his father had possession for at least one day, such as by working the land. The ownership may arise from a generally well-known reputation that it belongs to the owner. Land is known to be in the ownership of owner, and the occupier is now on the land for less than three years, using it and taking its profits. Owner brings a lawsuit in Beth Din to evict the occupier from the land; occupier in his answer to the complaint of the owner alleges that he purchased it from owner, and owner denies such sale. Owner takes a hesseth oath and wins the case and can evict the occupier. The subject matter of this lesson is more fully discussed in Vol. V, Ch.140 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. ANINUT (proccupation with burial) Part of the special recitation made on disposing of all tithes is “I did not eat any [maaser sheni] in my aninut” (Devarim 26:14). This verse is one of the main Torah sources for the special status of aninut, the period between the death of a close relative and the time when his or her burial has been completely taken care of (Tur YD 398). Let us examine the special character of this unique period. The ordinary rules of mourning begin when the body is buried. Until that time, everything surrounding the death is in a state of dislocation; but when the body is returned to its place of origin in the earth then the entire process of reconciliation begins: At burial, the body of the departed begins to be absorbed and accepted by the earth, and so finds rest in its place of origin. The soul is completely freed from the body, which is now completely hidden and is in no way suited to be the abode of the soul, and so may begin its journey into the world of souls, to be judged and receive its appropriate reward in the next world. And the mourners have completed their practical obligations towards the deceased, and through the act of burial demonstrate that they have completely reconciled themselves to the passing of their relatives. Before the burial, the relatives do not yet begin to mourn but rather are in a special state known as “aninut”. At this time the mourner is preoccupied with the burial; eating meat and drinking wine is forbidden, and the mourner is exempt from all positive mitzvot. Even if he or she wants to, the onen may not pray, say blessings, and so on. Two complementary explanations are given for this status in the legal works. HONOR OF THE DECEASED The Yerushalmi mentions two possible reasons for this status. (Yerushalmi Berakhot 3:1.) One is that the exemption is to honor the deceased. The relatives are charged with the heavy responsibility of taking care of the preparations for burial; they have to do this only once, and they will never have another chance to do it properly. It would be unseemly for them to be occupied with any other activity – even a mitzva. It would look as though they are neglecting their loved one. (See Bach YD 341.) OCCUPIED WITH A MITZVA The other possibility is because of preoccupation with the burial. Many commentators elaborate this idea by pointing out that concern with the needs of burial is a mitzva. There is a general principle in Jewish law that “One who is occupied with a mitzva, is exempt from another mitzva”. (Responsa Bach II:52; Responsa Chatam Sofer I:17.) Each mitzva is precious, and needs to be done with all our heart. Even if the second mitzva seems to be more important, it can’t displace the first one (with rare exceptions). “Be as careful with a light mitzva as with a grave one; for it is impossible to know the reward for each mitzva”. (Avot 2:1.) For this reason any person who is guarding a dead body (which is never left alone – YD 339:4) is exempt from regular prayers – even if he or she is not a family member. (SA YD 341:6.) WHICH REASON IS PRIMARY? The Shulchan Arukh rules that even relatives who are not actively involved with the burial are obligated in aninut (YD 341:1) – suggesting primacy of honoring the dead. Yet we also hold that once the burial is being taken care of by the chevra kadisha, aninut is over (YD 341:3) – suggesting primacy of occupation with burial. One understanding is that both reasons apply. Alternatively, we may say that the two explanations are complementary: Preoccupation with the burial is itself a way of showing respect for the deceased: The very fact that famly members make themselves available to help if they should be needed is a mitzva which shows their devotion to their departed relative. Rabbi Meir has recently 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, andsubmityour 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 Israeland 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: As far as I know, no one owes me money now. Do I need a pruzbol [a halachic device to prevent the end of Shmita from canceling debts]? Answer: You may not need a pruzbol, but it is probably worthwhile for you to make one (before Rosh Hashana). I don’t know your specific circumstances, so I will deal with likely issues. In addition to classic loans people give, many people are owed money by their employers. The basic rule is that Shmita does not cancel salary (Mishna, Shvi’it 10:1). The simplest explanation is that the laws of shmitat kesafim (canceling financial obligations) is unique to loans or very similar obligations, not to financial obligations of various sorts (see Rambam’s Commentary on the Mishna ad loc., Urim 67:30; Shut Chatam Sofer, Choshen Mishpat 50). The Beit Yosef (CM 67) brings a different explanation, which should, in theory, affect the halacha. He says that payment of accounts at the grocer and salaries are usually paid only after a long time, and are, therefore, like loans which are due after Shmita, which Shmita doesn’t affect (Shulchan Aruch, CM 67:17). According to his logic, it should follow that when the accounts or salary are clearly due, they should be subject to shmitat kesafim. However, there are strong questions on the Beit Yosef (see Urim and Chatam Sofer, ibid.) and even the Beit Yosef and those who accept his reasoning, bring the law of the Mishna in its plain form (see, for example, Yalkut Yosef, Shvi’it 24:20). It is important to point out that the Mishna says explicitly that once the sum of money is “raised up into a loan,” Shmita does cancel the obligation. The Rama (67:14) brings a couple of opinions as to what actions turn an account or salary into a loan, and the modern application is more complex than I can get into in this forum. Because of the possibility of forgotten loans, the complexity of the question of salaries and other possible issues, I suggest you make a pruzbol. For example, if you have an account in a Jewish owned bank, be aware that even with a heter iska, part of the deposited money is usually still categorized as a loan and needs a pruzbol. There is no bracha on pruzbol or other reason not to “covers one’s bases” and make one in any case. It is a relatively simple process, and your local rabbi should have forms available. “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.orgwith the message:JoinHemdatya- Please leave the subject blank. Speaking of PROZBUL ... some have the custom, that after they write a prozbul on Erev Rosh HaShana, they will lend 5 or 10 shekel to someone. This loan is not included in the prozbul and the end of Shmita year will cancel it. The mitzva of Shmitat K'safim is thus fulfilled. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Ruler of the Universe: Is it really necessary to suppress Your people until they are utterly dejected, and then ask them to atone for their ways? Allow them some leeway, and some peace of mind, and then askthem to repent. Then their repentance will be sincere! - Rabbi Baruch of Medzibuz Rite and Reason by Shmuel Pinchas Gelbard It is customary to leave the Sifrei Torah on the BIMAH when blowing the Shofar, and to return them to the Aron only after the first set of TEKI'OT (Rama) REASON This is done to commemorate the sounding of the CHATZOTZ'ROT (trumpets) when Korbanot were offered on the Mizbei'ach in the Beit HaMikdash. The Bimah where the Torah is read is compared to the Mizbei'ach and the Torah is likened to Korbanot. REASON "Ever since the Beit HaMikdash was destroyed, we have nothing to shield us, or remind HaShem to judge us favorably, like the Torah. The Torah is the foundation upon which we stand and it is what sustains our existence." [Ed. note: Maybe we can say it like this: The Shofar is the reminder, the call to heed the words of the Torah. It is therefore significant to have the Torahs around while we blow the Shofar.] The first "session" of Shofar blowing is called TEKI'OT D'M'YUSHAV (implying that one may sit for Shofar-blowing) despite the fact that generallythe congregation does stand for them. REASON Halacha permits the listeners to sit when this series of Shofar blasts is sounded. This is because the principal mitzva is to sound the Shofar during the BRACHOT of the Musaf prayer. Then the listeners are required to stand when hearing the Shofar, because they are praying the AMIDA. [Ed. note: The first set of Shofar blasts allows us to hear a "full set" of blasts at one time, thereby fulfilling the Torah's mitzva. The preferred situation of inter weaving the Shofar sounds with the Brachot of the Amida (during the repetition, and in some communities, also during the silent Amida) is spread over a longer period of time, and some individuals might not be able to be present in shul throughout. If one needs to leave shul during Musaf, because of not feeling well, or tending an infant, he/she will still have heard the 30 required blasts during the Teki'ot D'M'yushav.] G'MATRIYA AMEN = 1 + 40 + 50 =91. G-d's Name as it is written: 10+5+6+5 = 26. and as it is pronounced: 1+4+50+10 = 65. Combined: 26 + 65 = 91. Baal HaTurim says that he who answers AMEN is greater than the one who says the bracha, because AMEN is a double form of G-d's Name The other side of the Tochacha The TOCHACHA is presented twice in the Torah - once in Parshat B'chukotai and once in this week's sedra - KI TAVO. In each case, we generally consider the Tochacha to begin with words like these: "And if you will not harken to G-d's Voice... then... (all kinds of bad things will happen...)" From this point, throughout 54 depressing (to say the least) p'sukim, the Torah Reader lowers his voice as an expression of communal embarrassment, while he reads - and we hear - in very graphic form, the terrible consequences of our being unfaithful to G-d and the Torah. Reproach in this harsh form addresses that part of us that fears G- d, fears sin, and fears punishment. Those fears are the main motivation for one's undertaking of the path to Repentance. But there is a flip side to the focus on the negative. Fourteen p'sukim earlier, we read: "And if you will listen to the Voice of G-d, your G-d, to preserve and do all of the mitzvot..., then you will have the upper hand vis-a-vis the nations of the world and all the blessings will come to you... because you listened toG-d." You are blessed in the city; you are blessed in the field; etc. This too is TOCHACHA, reproach of a kind, directed at the Jew whose motivation for T'shuva is not just fear of punishment, but Love of G-d. T'shuva mei'Ahava, as it is called, comes with the feeling of wanting to do what G-d wants, and being disappointed in oneself when one strays from the path. Not (only) fear of punishment.But genuine regret for having let G-d down (so to speak), for not showing your love of Him in all that you do. A Tochacha filled with horrors of Divine punishment is one thing. But a discription of G-d's promises to His people serves to reproach the one filled with Ahavat HaShem. MASHAL, to what is it comparable? To a child who misbehaved. The parent can say, because of what you did you will be punished. You will be sent to your room. You will be spanked. Etc. This is one way. Or, the parent can tell the child of the wonderful trip to the amusement park he will miss out on. And the picnic. And mostimportantly, he will miss out on the precious, close relationship with his parents. Some children are motivated to mend their ways by fear of the spank. Others are motivated by the (hopefully temporary) loss of good things. So too it is with us, the people of Israel. What motivates us to repent our sins. What puts us on the path to T'shuva. For some (and for a part in all of us) it is fear of sin and fear of punishment. But for some it is the higher form of motivation - Ahavat HaShem - love of G-d, that speaks so much more eloquently thatthe dreaded Tochacha. One more point. This "positive form of reproach" does not begin with chapter 28. Right at the beginning of the sedra we find the mitzva of Bikurim. It is a perfect example of the ideal state of the Jew - mitzva-observant, in Eretz Yisrael, with a Beit HaMikdash, with bountiful yield of the land, peace, tranquility, security...and joy in who and what he is. What greater reproach can we have to shame us and challenge us in a loving way to return to G-d and be privileged to all of G-d's promises. From the Desk of the Director Parshat Ki Tavo describes the poignant ceremony of the pilgrim who brings his first fruits to the Bet Hamikdash: The farmer is to bring the first of his ripened fruits to the Temple and present them to the Kohen before he can eat of this produce. The ritual includes a moving declaration of gratitude to Hashem for His eternal role as the provider in Jewish history. The Lubavitcher Rebbe, z’l, noted that the injunction, “Velakachta mireishit kol pri ha’adama” - ‘You should take from the first of every fruit of the ground’ - indicates that the farmer should select the very best of his fruit. Why should this be so? The Rebbe explains that offering the choice fruit to the Kohen is precisely reflective of the attitude to property that the Torah is trying to inculcate. By relinquishing his select products, the farmer is in fact acknowledging that the fruits for which he toiled so long are ultimately a function of Hashem’s beneficence and not of his own talents. After the ceremony, the Kohen can eat the choice fruits at his leisure. The Rebbe adds, however, that now the pilgrim also has the opportunity to eat his own fruit on the Temple Mount. And by thus emulating the Kohen, the farmer and his family have a chance to elevate themselves, as it were, to the higher level of priesthood. The Rebbe teaches us, in fact, that the art of serving Hashem is to know how to take advantage of all such opportunities to add kedusha in every aspect of our lives. Sincerely yours, Menachem Persoff, Director, Israel Center PARSHA PIX Bikurim basket by the side of Mizbei'ach, happy bringer telling of going into Egypt and coming to E. Yisrael. G-d look down upon us...send us your treasures (rain), 12 stones with Torah engraved. Be a head not a tail. 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 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 (SHO’F’TIM) TTriddles: [1] Is M’chuya’el of P’nu’el liked? [2] How many tags on lana e lino? [3] distal phananx to tragus And the envelope please... [1] M’chuya’el was the great-grandson of Kayin and the grandfather of Lemech (who killed Kayin). He is also referred to as M’chiya’el. (Sounds a lot like the pronunciations of Litvaks & Galitzianas respectively.) P’nu’el is a place first mentioned right after Yaakov’s encounter with the Guardian Angel of Eisav (or whomeverhe struggled with). It is actually first referred to as P’ni’el. Again, two spellings and pronunciations for the same word. A person. And a place. In Ki Teitzei, we find the word S’NU’A (hated - too strong - let’s say, less loved) in the portion about a man having two wives, etc. The word also appears as S’NI’A, again,a YUD instead of a VAV. The TTriddle could have been, what word in this week’s sedra has two variant forms, similar to the two forms of the name M’chuya’el and the place P’nu’el? But that’s not how TTriddles sound. So it became, Is M’chuya’el of P’nu’el (he probably wasn’t from that place) liked? And the answer is NO,because of the word-connection to S’NU’A. Some of you probably think the TTriddle (or the one who makes them) is warped. But several readers actually got the answer. So there! [2] Here’s a good example of a TTriddle that was half-solved by several, but fully solved by none. LANA is wool in Spanish and Italian. LINO is linen in both languages. And “e” is “and” in both. Without knowing if it is in good form, LANA E LINO is wool & linen, which is SHAATNEZ (mentioned in Ki Teitzei). Half way there.How many tags? Some solvers who had the Shaatnez part just ignored the TAG part of the question. Others thought it referred to an identifying tag. Actually, it refers to the Hebrew word TAG, the marks make on top of certain letters in a Sefer Torah, T’filin, Mezuza, etc. Scribal tradition is to put a crown of three tagimon the square head of seven different letters – ZAYIN, NUN (both forms), GIMMEL, AYIN, SHIN, TZADI (both forms), and TET. The mnemonic device to remember the letters with the triple crowns is SHAATNEZ GATZ. The word SHAATNEZ is unusual in that it has 15 TAGs on it. [3] I’m sure this TTriddle sent many people to the dictionary to look up TRAGUS. (Impressive is the one who knew the word without looking it up.) The tragus is the projection of skin-covered cartilage in front of the meatus of the external ear. That means it’s what you would press with the tip of your finger to close yourear to prevent yourself from listening to LASHON HARA, gossip, vulgar language, and the like. A phalanx (among other definitions) is a finger or toe bone. The distal phalanx is the bone at the tip of the finger. Baal HaTurim has a play on words for and a YATED you shall have on EITZANECHA. It is a REMEZ, he says to closingthe ear. This Week's TTriddles: [1] Promise in the parsha;advice in the perek [2] Page 9, Niccolo, 1782-1840 (Ed Norton) - not on the parsha [3] MEM = 7. How so? [4] The Pesach, Shavuot, Sukkot, Chanuka connection [5] No more boxes on pages 1 & 2 [6] 2,3,4,9,11,12 • 1,5,6,7,8,10 Israel Center Notes: The Israel Center is pleased to anounce the opening of a Beth Din to Adjudicate and arbitrate monetary disputes, according to Jewish law. The Beth Din will begin to function IY"H after Sukkot. Apart from a registration fee of 200NIS (per case), there will be no charge for this service. Please call 566-7787 ext. 204 for further information.Yitzhak Fund, Esq. • Rabbi Emanuel Quint, Chairpersons 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. NESTO - NATIVE ENGLISH SPEAKING TEEN OLIM The Israel Center's youth program for Anglo-Israelis On Tuesday September 11, NESTO will hold their first official event of the year... our Welcome Back B.B.Q. This finger lickin, lip smackin, down right fun time gathering will take place at 6:30pm at Gan Sacher (the corner of Betzalel). The cost of the event is 20NIS for current members; 25NIS for non-members. If you bring a friend that is new to NESTO it is only 10NIS for each of you! Membership can be paid at the BBQ. This year membership is 60NIS if paid by the end of September.Membership gives you to discounts on all events, plus a membership card that entitles you to 10% discount in over 15 places in the center of town. In case you are even wondering what NESTO is all about, I have attached our mission statement. We look forward to seeing you all on the 11th, ready to chow down and win big prizes! Shabbat Shalom, Rabbi Avi, Josh and Naomi NESTO Mission Statement NESTO - Native English Speaking Teen Olim - functions as a religious social group which fosters the successful absorption of teens from English-speaking countries to their new home in Israel. The focus of the group is social, educational and religious programming which helps the teens adjust to the cultural, educational and social norms of Israel. Teen support is offered on many levels by the professional staff addressing both the intellectual and emotional needs of the members. Run under the auspices of the Orthodox Union's Israel Center, the events are appropriate for the modern Orthodox Jewish community. NESTO is committed to accept all teens for whom English is their mother tongue, and to assist them emotionally and socially in making healthy decisions during their high school years. The range of programs offered address the diverse needs and outlooks of our membership. While NESTO will not be a suitable youth group for all teens moving from abroad, it will be, initially, a viable option for all. NESTO views as its goal an ongoing identification with the native countries where the teens migrated from, while acculturating them as dynamic, active, committed citizens of Medinat Yisrael. The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, director Josh Spodek, asst. dir. • Naomi Skorecki, Bat Sherut Herby's Bakeshop • Challot, Cakes, and Cookies for the Chagim - Order and pick up at the Center Sweet Challah: 6.20 (raisins), 5.20 (w/o raisins), 1.40 (roll) Whole Wheat Challah: 7.80 (raisins), 6.80 (w/o raisins), 1.50 (roll) Honey Challah: 8.00 (raisins), 7.00 (w/o raisins), 1.60 (roll) Choc. chip cookies (½Kg): 16NIS; Honey cake: 16NIS; Apple cake: 10NIS • Call the Center to order, 566-7787 • Order until Sunday Sep.16, noon • Pick up Mon. 10-12 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 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 willbereadyforyou when you board the bus. Note Change in Date! IY"H, our next Israel Center In-House Shabbaton, Shabbat Parshat Vayeira November 2-3, '01 Scholar-in-Residence: Rabbi Emanuel Quint (and the Quintessential Players) Special Tiyul Tuesday, SEP 11, 2:00-4:30pm Valley of Communities, Yad Vashem • Our special guide: Rena Quint Tour with us through the shtetlach and towns that Jews lived in before the Sho'ah. Some no longer exist; the names of these towns & villages are only memoralized in Yad Vashem and in our hearts..We will also seea wonderful film of vibrant life in Europe before...If you have a special place you want us to trace, please inform us before the tiyul. We meet at the entrance to the valley (If you are coming by car, please let us know in advance so that we will be able to take some people in your car) 36NIS Members/46NIS non-members Travel Desk Specials Kibbutz Hotel Lavi Shabbatot during September One night - 335NIS per person, full board Main building or garden rooms. Up to 2 children (to 12 yrs.) in parents' room FREE • New Wing supplement: 40NIS p.p. per night. One child to age 12, FREE Mercure Suites, Bat Yam Midweek Special $110 per night per suite (+VAT for Israelis and/or payment in shekels) Accommodates up to 2 adults and 2 children - No meals For other specials at hotels around the country, contact Sarah at the Travel Desk Watch for details of upcoming (soon) tiyul to Gush Etzion 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 Artzeinu Tours in conjunction with the Israel Center presents...Sukkot Tours Sun. Sep. 30 • Jeeps (full day) • Jeep excursion in the Judean Hills • 09:30-17:30 • $59 Mon. Oct. 1 • Kotel Tunnels plus • • Kotel tunnels - Old City, South Wall excavations • 09:20-14:00 • Yeshaya Jacobs • $33* Thu. Oct. 4 • Massada • Massada & Ein Gedi, Dead Sea (separate swimming) • 08:45-18:00 • Moishe Oberman • $73* Fri. Oct. 5 • Jeeps (½ day) • Jeep excursion in the Judean Hills • 10:00-14:00 • $42 Fri. Oct. 5 • Amatzia • Amatzia - underground city • (Bar Kochba hideout) Tel Azekah(site of confrontation bet. David & Golyat) • 09:30-14:30 • Yeshaya Jacobs • $47 Sun. Oct. 7 • Galil • Meron: R' Shimon bar Yochai, Tzfat,: Old City, ancient alleyways, shuls Rosh Hanikra: grottos, cable car Amuka (time permitting) • 08:45-21:45 • Chaim Sidor • $77* Mon. Oct. 8 • Ir David • Warren's Shaft, Area G,water tunnel • 10:30-14:00 • Moishe Oberman • $32* Thu. Oct. 11 • Kotel Tunnels plus • Kotel tunnels - Old City, South Wall excavations • 09:20-14:00 • Yeshaya Jacobs • $33* Prices include all entrance fees • min. group: 12 participants • return times approx. • cancelation 24 hrs. in adv. • * 10% discount for children under 12 • Special rebates and/or credits for future tiyulim for Israel Center members depend upon registration for each specific tiyul. Call the Travel Desk for furtherdetails. Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 fax: (02) 587-1719 • email: artzeinu@netvision.net.il • www.artzeinu.co.il MYSTICAL TZFAT (rescheduled for Shabbat B'reishit • • October 1-13 • Exciting, dynamic tour guide: Chaim Sidor scholar & expert on Tzfat Friday: Departure from Israel Center at 8:15am, guided tour along the coast (bring packed lunch or order from cafetaria), arrive hotel approx. 12:30pm • 1:15pm - Meet with artist Noach Greenberg, witness his magnificent Shtender (Ma’agal HaShana), Visit the Art Galleries, Candle Factory,(Optional: Ari z"l Mikveh - men; Kever Leib Baal HaYisurim - women) • Leil Shabbat: Davening - Bresslov, Kossov, Carlebach (your choice) • After the Seuda: Mystical Tour- Old City w/stories&legends of Tzfat (1½-2 hrs.) • Shabbat Morning: Davening in Shul of your choice • After the Seuda - 1½ to 2 hrs. TOUR of Tzfat - Shuls, stairs of “Mashiach”, Crusaders to 1948 – the story of Davidka in Tzfat • Cost: $115 (505NIS) per person double occupancy ($20 single supplement), Children: 50% discount under 12 years old, Non Members add $20 includes: Full Board (Shabbat) at the Tel Aviv Hotel inTzfat,Glatt; round trip transportation, all guided tours Return on Motza'ei Shabbat • Minimum group: 10 couples Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 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 in Pirkei Avot • Men and Women are invited • Different speakers weekly • This week: Rabbi Eddie Abramson (3rd and 4th Perek) • Cold drinks will be served • Mincha follows Shiur MOTZA"SH Motza'ei Shabbat Parshat Ki Tavo • September 8th, 9:30pm • The first anniversary of the first program held at the Seymour J. Abrams • Orthodox Union JerusalemWorld Center (a.k.a. the OU Israel Center) • Slichot Program in the Wolinetz Family Beit Kneset OHEL SHMUEL • 9:30pm, Pre-Slichot Shiur by Rabbi Boruch Horovitz , Rosh Yeshivat Dvar Yerushalayim • Refreshments in the Garden • 11:00pm • SLICHOT with Chazan Gerald Epstein • Dvar Torah by Rabbi David Cohen and explanations in English by Phil Chernofsky • We suggest that you bring your own Slichot book (we will have them for those who don't) • 12:30am, Slichot (for those who prefer Slichot after CHATZOT)• Suggested donation: 20NIS per person DAF YOMI in English 3:00-4:00pm • Sunday-Thursday SUNDAY 9:30am (women) • Mystical Insights into the Yamim Nora'im • Golda Warhaftig N'shei Library • 10:30-12:45pm 10:30am (women) • The Rosh HaShana Machzor, please bring a machzor • Tonia Frohwein 11:30am • (men & women) • Parshat HaShavua • Shprintzee Herskovits 12:30pm • Great Jewish Stories • Rabbi David Zitter Sunday, September 9th, 7:30pm •NLP workshop • Decision Making; keys to making good decisions,discovering your personal way of making decisions and how to improve it with Rabbi Shlomo Kory, Certified NLP Master Practitioner • 25NIS members / 30NIS non-mem MONDAY 9:15am • Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs • Rabbi Eliezer Grunbaum 10:30am • Rabbi Leff's shiur on Rambam's 13 Principles N'SHEI lending library 10:00-12:30 Monday, Sept. 10, 11:36am (women) • Imitating G-d's 13 Attributes of Mercy from The Palm Tree of Devorah by Rabbi Moshe Cordevora (1522-1570) • Aviva Nissim Monday, September 10th • Mitzva Checking Campaign • Mezuzot and Shaatnez • Rabbi Moshe Flumenbaum and his staff from HaSofer (in the old Israel Center building) will be at the (new) Center from 9:00am until 1:20pm (Mincha) • Bring your mezuzot for on the spot checking • Mezuzot will be available for purchase Rabbi YaakovGurwitz, the Shaatnez Doctor (director of the Shaatnez Center in Har Nof) will be at the Center from 12:00-2:00pm. • Clothes dropped off before 12:00 will be Shaatnez-tested on a first-come- first-served basis and willbe ready for pick-up during the afternoon • A great opportunity to do a few extra mitzvotwhile you learn Torah at our Monday morning shiurim Monday, September 10th, '01 • 4:00-9:00pm at the Center •ROOT & BRANCH ASSOCIATION SCIENCE CONFERENCE • 16:00-17:00: "TORAH AND SCIENCE: PARTNERSIN OUR HUMAN MISSION" • Rabbi Prof. Yehudah (Leo) Levi, Rector Emeritus, Jerusalem College of Technology • 17:00-17:30: "MAIMONIDES IN CENTRAL ASIA: DISCOVERY OFTHE FIRST KNOWN TRANSLATION OF MAIMONIDES' MEDICAL WRITINGS INTO THE OLD UZBEK LANGUAGE" • Michael V. Shterenshis, M.D. Ph.D., Neurologist, Researcher, Department of the History ofMedicine, Hebrew University of Jerusalem; Israel Correspondent, "Medical Gazzette" (Moscow, Russia) • 17:30-18:30: "THE HIDDEN FACE OF G-D: SEEING THE DIVINE BELOW THE SURFACE" • Professor GeraldL. Schroeder, Author, Genesis and the Big Bang, The Science of God, The Hidden Face of God • 18:30-19:00 Intermission • 19:00-20:00: "TEACHING TORAH AND SCIENCE TO CHILDREN AND ADULTS" • Phil Chernofsky, Educational Director, Israel Center • 20:00-21:00: "THE BIBLE CODES: NEW DISCOVERIES" • Rabbi Dr. Yochanan Spielberg, Physicist;Producer, "Bible Search" CD-ROM • 25NIS per person • For information: 02-673-9013 • rb@rb.org.il Monday, September 10th, 8:00pm • Jewish Values Education Institute • Ecology & Torah with Rabbi Zalman Cohen 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 Tuesday, September 11th, 9:00am-4:00pm • She'arimCollege of Jewish Studies for Women • Join us for a special day of learning before Rosh Hashana marking the first yahrzeit of Riki Halperin sponsored by Randi & Adam Marlin • The World is Built on Chesed Featured speakers include: Rabbi Beryl Gershonfeld; Rabbi David Gottlieb, Rebbetzin Holly Pavlov, Rabbi Jeremy Kagan, and more • Tel: 02 6514240 • fax: 02 6518370 • Shearim@shearim.com 10:50-11:40 • Parshat HaShavua • Rabbi Mordechai Spiegelman 10:12:00 • The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center from 10:00-12:00 • Please bring ID 11:45am (women) • Chassidic insights into Parshat HaShavua and the Actualia of Our Time based on Chabad teachings • Raizel Zisk Tuesdays • 2:00pm • Shiur in the Laws & Practices of Shabbat • "Talmidei Aharon" Tuesday, September 11th, 8:00pm • Special Shiur on the Rosh HaShana Davening by Rabbi David J. Derovan WEDNESDAY 8:30am • resumes after Sukkot • 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 (please bring a Machzor) • Dr. Joel Luber 10:30am • Break the Fear Habit ...and Live! • Alan Romm, P.C. 11:30am-1:00pm • Spiritual Intelligence in PIRKEI AVOT • Batya Yaniger 3:00pm • Women in Tanach • Pearl Borow • This class is open to men and women 4:00-5:30pm • Poetry Workshop with Shmuel Mann • 30NIS per session Wednesdays, 7:45-8:45pm • Jewish Philosophy Rambam : Rambam's Approach to Korbanot with Rabbi Chaim Eisen 8:00-10:00pm • Aliya Counseling • Miriam Bass Wednesday, September 12th, 8:30pm, Women are invited to an Inspirational Elul Evening of Music and Song with Tofa'ah • 25NIS/30NIS THURSDAY 10:30am • Shiur while you fold 10:30am • SLIM FOR LIFE • Group weight-loss program for women • Qualified Nutritional Advisor (BSC Hons) on hand • No obligation for the first session • Libby - 651-8061 • Elisheva - 999-6479 8:00pm • Shir HaShirim • Reb Yosef Schreiber Thursday, September 13, 8:00pm • Did youknow that there are 12 new settlements (or extensions to existing ones) scheduled to be launched during Chol HaMoed as a result and reaction to "The Situation" • Am Yisrael is alive! Am Yisrael is strong, independent,and firm in its eternal struggle for its national home • Come on the 13th and hear about what's going on Torah Tidbits Audio • Host: Phil Chernofsky • Divrei Torah,music, news, this 'n that • Thursday nights, 10:07-11:00pm • Israel National Radio (Arutz-7) • 98.7FM and 1539AM, or anytime on www.israelnationalnews.com FRIDAY 9:00-10:00am • In Depth Pirkei Avot with Rabbi Chaim Eisen UPCOMING at the Israel Center Motza'ei Shabbat, Sept. 15, 9:00pm • Shmita for thepost-Shmita year • Rabbi Reuven Aberman Sunday, September, 16, 8:00pm • (Maariv at 7:45pm) • The Secret of the T'RU'A Based on Ramban's Commentary on the Torah with Rabbi Chaim Eisen Motza'ei Shabbat, Sept. 22, 9:00pm • Motza'ei Shabbat Shuva Drasha by Rabbi Shlomo Riskin at Yeshurun Synagogue • Co-sponsoredby the OU Israel Center and Yisrael Hatzair b'Yisrael Thursday, September 20th, Tzom Gedalya In memory ofHARAV PESACH MOSHE BEN EFRAIM Z"L • 4:45pm: Yom Kippur's Dual Mission Possible Kapara and Tahara, Shiur by Rabbi Efraim Sprecher • 5:45pmMincha for the Fast Day followed by a mini-shiur by Phil • Maariv (6:55pm) • Buffet Seuda to break the fast •Dvar Torah by Rabbi Sprecher on the occasion of his father's yahrzeit:Yom Kippur:; The MOST Joyous Yom Tov Sunday, September 23rd • We dare not forget their sacrifice! The public is invited to attend an Evening of Remembrance & Solidarity for the Victims of Arab Terror in Israel at the Israel Center • Well known personalities and musical artists are scheduled to participate in this special event • For further info please contact VAT International at 02 5821106 or email hoffmanshifra@hotmail.com Monday, September 24th, 8:00pm, Shiur on the Yom Kippur davening with Rabbi David J. Derovan The Israel Center's Annual Arba Minim Sale Ready made sets from 45NIS Competitive prices Fri. Sept. 28, 9:00am-1:30pm and Motza'ei Shabbat, Sept. 29, 7:30-11:00pm at the Israel Center Judaica Fair at the Center for adults and children • Wednesday, Chol HaMoed, 6:00 - 11:00PM • Watch for further details OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union • Jerusalem World Center Yitzhak Fund, President Rabbi Emanuel Quint, Senior Vice President Dr. Meni Koslowsky, Vice President Harvey Tannenbaum, Secretary/Treasurer Sandy Kestenbaum, Vaad member Rabbi Eddie Abramson, Vaad member Rabbi David Cohen, Director General, OU in
Israel TT is published and printed "in house" at the Israel Center [The Ki
Tavo Homepage]
|
