This week we read/learn the 1st & 2nd chapters of Pirkei Avot. Halachic Times for Jerusalem (Summer time) Correct for TT #484 Ranges are for THU-THU, 11 ELUL - 18 ELUL (August 30 - September 6) 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 - 6:29pm (earliest - 5:48pm) Havdala - 7:42pm (Rabbeinu Tam - 8:20pm) Earliest Shacharit 5:09-5:013am Sunrise 6:09-6:13am (6:13½-6:18am) Sof Z'man Kri'at Sh'ma 9:24-9:25am (8:37-8:39am) Sof Z'man Shacharit 10:29-10:29am (9:58-9:58am) Chatzot (halachic noon) 12:39½-12:37Όpm Mincha Gedola (earliest Mincha) 1:13-1:10pm Plag Mincha 5:49-5:41Όpm Sunset 7:10-7:01pm (7:05½-6:57pm) 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. Last opportunity for Kiddush L'vana is the NIGUD, halfway between one Molad and the next. That means 14 days, 18 hours and 22 minutes after the Molad.Molad of Elul was Sunday (Aug.19) at 10:01am Israel Summer Time. That puts the Nigud at Monday (Sep.3) at 4:23am. KL can be said almost all Sunday night. Motza"Sh is preferred, if possible. Although we neither bench Rosh Chodesh Tishrei nor announce its Molad, Tishrei does have a Molad, and important one at that. The Moladof Tishrei will be on Monday (Sep.17) at 22h 5m 16p. Rosh HaShana is to be fixed on the day of the Molad of Tishrei... unless the Molad is after noon (which it is this year). In which case, Rosh HaShana is fixed on the day following the Molad. And so it is. RH 5762 will be Tuesday (and Wednesday). (There are three other situations that also can push RH.) Why Do We Do Mitzva X,Y or Z? The simple, straightforward answer is, and must be, that we do mitzvot because G-d commanded us to do them. On some level, that is not only the simple answer - it is the whole answer. But we are human. And humans like/want/need reasons for what they do. And we are given reasons for many of the mitzvot. The better the reason, the more it makes sense to us, the more comfortable the reason is for us - the more we have to remember the simple, straightforward reason of the first paragraph. It is the mostreal of reasons for all mitzvot. With 74 mitzvot in Ki Teitzei (the most of any sedra), we can find examples of different types of mitzvot and see how well or not reasons fit. Let's start with the prohibition of muzzling an ox when it is threshing. (We are taught that this mitzva prohibits muzzling any animal which is working with food.) Why not? Because it would be cruel to the animal to prevent it from eating if it wants to. WRONG! You cannot give that reason before the "real" reason. First, G-d forbids it. That's why we don't do it. Then, we can try to understand why G-d gave us the mitzva. And in this case, our Sages almost did not hesitate to teach us aboutthe "kindness to animals" factor behind this prohibition (among others). For a mitzva such as this one, it was so easy to come up with that reason, so easy for us to accept and understand it, that we run a risk of keeping this mitzva BECAUSE of the kindness factor, and not because it is G-d command. And that's a bit problematic. Don't wear garments made of wool and linen together. Shaatnez. A classic CHOK. A reason is hard to come by. There is a fair amount of illogic in the mitzva. Wool & linen, no but wool & cotton is okay? A sweater no, but curtains are okay. Our Sages came up with several "messages" that this mitzva conveys, but not "reasons"per se. It is a reminder of the clash between Kayin (whose offering to G-d was from the plant world, as is linen) and Hevel (whose offering was from the animal kingdom, as is wool). Nice reminder, but you really can't call it a reason. Why wool? Why linen? Some suggest an idolatrous connection to Shaatnez. Or l'havdil,a sacred aspect because of the garments of the Kohen Gadol. And as opposite as the last to ideas are, there might be a common denominator. Man rules over nature. But not without limits. Limits imposed by G-d. Specifically (but not exclusively), in the area of mixtures. There are plant-plant mixtures that are prohibited, animal-animal mixtures. And Shaatnez is the "token" plant-animal mixture that is prohibited. The chief fiber of the animal kingdom. The chief fiber of the plant kingdom. The chief human use of fibers - clothing. That's Shaatnez. So how come we can weave wool and linen (as long as we don't wear garments of Shaatnez), but we cannot cook meat and milk mixtures? And why can we benefit from cross-bred animals (e.g. mule) but the grapes of a vineyard in which wheat grew are forbidden completely? We can have insights into these matters, but the bottomline is that we cannot know or understand everything. Now let's look at one more example in this week's parsha. If you happen upon a bird's nest... Chase the mother away and take the eggs or fledglings... Act of kindness, you say. Let not the mother bird see you take her offspring. Maybe. But probably not. Kindness would be to leave the nest alone. Or if you say it is kind,then why only with kosher birds? Other acts of kindness apply to non-kosher animals too. The Mishna (Brachot) tells us that if a person would pray to G-d for mercy, "as you show to the mother bird in Shilu'ach HaKen", we silence him. We cannot fathom the meaning of this strange mitzva (some actually suggest that it is a commanded act of cruelty, rather than of mercy!). This serves as a warning to be similarly cautious about assigning reasons to any mitzvot. Even the most seemingly logical mitzva can have other angles that are hidden from us. Mitzvot are G-d's commands. He is far too complex for us to understand fully. SEDRA STATS 49th of the 54 sedras; 6th of 11 in D'varim Written on 212.8 lines in a Sefer Torah (rank: 21) 44 Parshiyot; 2 open, 42 closed (rank: 1) 110 p'sukim - ranks 28th (5th in D'varim) 1582 words - ranks 23rd (5th in D'varim) 5856 letters - ranks 26th (6th in D'varim) Slightly larger than average p'sukim; below average for D'varim. Overall, an average-sized sedra. But... Lines in a Torah/mitzva: 10274/613=16.76; D'varim: 1894/200=9.47; Ki Teitzei: 212.8/74=2.88 MITZVOT 74 of 613 mitzvot 27 pos. 47 prohibitions Ki Teitzei has the most mitzvot, most positive mitzvot, most prohibitions and most parshiyot than any sedra in the Torah. Aliya-by-Aliya Sedra Summary [Numbers in square brackets] are the mitzva-count of the Sefer HaChinuch KOHEN - First Aliya - 12 p'sukim - 21:10-21 The "beautiful captive": A Jewish soldier must resist the "normal" temptations of battle, but is permitted to take a captive woman only according to the approved Torah procedures [532]. This is not an ideal situation; commentaries consider this to be one of the mitzvot that is a "concession to the base inclinations of a man" in the heat of battle. As "strange" as this mitzva might seem, and as much as it is not a part of our experience, it does tell us something about the difference between armies of theworld and the Jewish army. We are not supposed to behave like other people - even in the "heat of battle". If he decides after the one-month waiting period not to marry her, he must release her without abusing or humiliating her [533,534]. A man may not favor the son of his beloved wife over his firstborn from a "less-loved" wife. (Implication from the juxtaposition of these two topicsis that marrying for the wrong motive likely leads to a "hated wife".) This passage is the source of the firstborn's double portion. Ramban counts two mitzvot here - the positive command to give the firstborn a double portion and the prohibition of not giving it to him. Rambam and the Chinuch include the rules of the firstborn as part of the laws of inheritance from Parshat Pinchas and notseparately here. This is just one of many examples of different countings among the Sages who attempted to identify the traditional 613 mitzvot. [SDT] The Vilna Gaon sees a hint to the double portion of the B'chor in the letters of the word B'CHOR: BET-KAF- RESH. Each letter is double of the letter before it - BET is double ALEF, KAF is double YUD, REISH is double KUF. The "rebellious son" is warned by his parents to mend his ways. If he continues to defy them, violates certain mitzvot, engages in a specific sequence of actions, and if he is of a specific age and at a particular stage of physical development, and his parents are healthy, normal, and deemed to be on equal levels of character,then, and only then, would it be possible to execute him as a "Ben Sorer U'moreh". Although it is almost impossible to reach that ultimate point - and sources indicate that there never actually was a case of "the rebellious son" - this portion of the Torah serves as a stern warning to wayward children AND their parents!Some mitzvot seem to be intended primarily as deterent and Mussar. LEVI - Second Aliya - 9 p'sukim - 21:22-22:7 Those executed by stoning were hung after death [535] for a brief period before sunset. They were then buried [536] with the hanging post to avoid extra embarrassment to the Divine image in which we were all created. The hanging of the body after execution (in some cases, not all) serves as a deterrent for others and is part of the atonement process for the soul of the guilty party. Using "Kal VaChomer", we are taught that burial, in general, and "as soon as is feasible", in particular, is the proper procedure for the dead [537]. Note that although the Torah here speaks only of the executed "felon", the mitzva from the Torah includes burial of all Jewish dead. This is not a Rabbinic deduction, extension, or legislation - it is part of Torah Law - the Oral Law. One is required to return identifiable lost objects to their rightful owners [538], even if doing so is difficult. One cannot ignore this responsibility [539] even if it is easier to just leave the objectalone. Technically, the laws of LOST & FOUND apply to possessions of fellow Jews. However, with the potential for Kiddush HaShem and its opposite, depending upon what one does, it is important to go out of one's way to return a lost item to a non-Jew as well. Nor may one ignore a fellow's beast of burden that has collapsed under its burden [540]. One is required to help his fellow load his animals [541]. Men and women may not interchange apparel [542,543] nor do certain things that are specific to the opposite sex. When one happens upon a (kosher) bird's nest (in the wild), it is forbidden to take the mother bird alone or with her eggs/chicks [544], but one may take the eggs/chicks if one first sends the mother bird away [545]. This is an enigmatic mitzva that defies logic. It is shrouded in mysticism, more so than most mitzvot. SH'LISHI - third Aliya - 29 p'sukim - 22:8-23:7 One is required to build a protective fence around one's roof [546]. One must remove all safety hazards from one's property [547]. Oral law defines these mitzvot as more inclusive than just one's roof. Rabbinic law, "taking the Torah's lead", extends "safety & health" rules to many areas. E.g. Primary smoking aside (a strongcase can be made to consider this health/life threatening practice a Torah prohibition), it should be obvious that smoking in the proximity of others violates the essence of mitzva #547. Regarding this mitzva, Rambam says that a person may not tell others: "Don't tell me what to do; if I want to risk my health or life, it's my business". This is punishable by MAKAT MARDUT. This is something to keep in mind when you decide to "talk to" your favorite smoker. One may not plant mixed grains in a vineyard [548], nor may one eat the resulting products [549]. Note: Sometimes, one may benefit from the result of a forbidden mixture. E.g. a mule may be used, even if produced in violation of the prohibition of cross-breeding. As opposed to this mitzva of "K'lai Kerem", which is forbidden across the board. Plowing with ox and donkey together is forbidden, as is the tying together of any non-compatible animals (or humans) for any purpose [550]. MITZVA WATCH Note: The prohibition of pulling a cart with an ostrich and a giraffe should not be considered rabbinic extension of the Torah law. In fact it is a full Torah violation, since the Talmud teaches that the scope of this mitzva from the Torah perspective is not exclusively plowing, nor ox, nor donkey. This idea appears insome, but not all, mitzvot. Rambam holds that the Torah prohibits any combination of a kosher and non-kosher animal, based on the fact that the Torah's example is one of each. Rambam says that combinations of two kosher or two non-kosher animals is forbidden by Rabbinic law. Many authorities challenge the Rambam's distinction and say that it is all Torah law. Do not wear Shaatnez (garments of wool and linen together) [551] In contradistinction to the previous mitzva, here only wool and linen may not be mixed for clothing (and technically similar uses). No "widening" of the definition of the mitzva nor rabbinic broadening of its scope is extant. (Actually, there is a concept of "Rabbinic Shaatnez", but it does not go beyond wool-linen-combinations.) To clarify: The Torah SAYS - Ox, donkey, plowing. The Talmud teaches us that this applies - D'Orayta (from the Torah) to goat, ostrich, pulling a circus wagon. The Torah SAYS - Wool and linen. That's it. We do not say that this should extend to cotton and wool. Neither the Torah nor the Talmud, nor the Rabbis extended thismitzva beyond its Torah-stated guidelines. How are we supposed to know which mitzvot are broader than stated, which the Rabbis have extended, and which stay as is written? The answer lies in the transmission of the Torah and the Rabbinic traditions from generation to generation. This is an essential part of Torah Judaism. Emunat Chachamim means believing and trustingthat the transmission of the Oral Law is honest and reliable. Anyone can read the words of the Torah - it has been translated into more languages than any other book in history. But only we know when a donkey is a donkey and when it is any animal. When day is daytime as opposed to nighttime or when day is a 24-hour period. When BEN means son and when it includes daughters as well.Because of Emunat Chachamim. ...put tzitzit on all four-cornered garments that you wear. (As a mitzva, tzitzit was counted previously, but its juxtaposition to Shaatnez here is an example of a positive mitzva that overrides a negative; a linen garment may have woolen tzitzit attached - this applies only when all aspects of tzitzit are observed, i.e. T'cheilet. Extra note: Rambam bans wearing Shaatnez in Tzitzit,lest one fall asleep or forget to remove the garment at night, when one is exempt from Tzitzit and would be in violation of Shaatnez. This is a rabbinic prohibition of something the Torah permits) It is a mitzva to marry according to Jewish Law and for the husband to write a K'TUBA for his wife with various promises and assurances [552]. If a man had falsely accused his (betrothed) wife of infidelity, he may not divorce her (unless she so desires) [553,554]. Penalties are also paid to the girl's family for the insult. The court must carry out the punishment of "stoning" when required [555]. Both consenting parties to a forbidden relationship are culpable. If it is possible to consider the woman an unwilling partner, then she must not be punished. We must not punish anyone who might not be responsible for their action [556]. This is the source of one of Pirkei Avot's principles: Give everyone the benefit ofthe doubt. A man who forces himself on an unmarried maiden must pay a fine to her father. If the girl wants to be married to the man, he must marry her and never divorces her (unless she insists). [557,558]. A man may not marry his father's former wife. Certain types of castrated men have marriage restrictions [559] as do "mamzerim" [560]. Amonite and Moabite males may not marry into the "Congregation of G-d" [561], because of the cruel, inhospitable behavior of those two nations towards Israel. Nor may we ever offer those two nations peace as an alternative to war, as is required of other enemies [562]. R'VI'I - Fourth Aliya - 17 p'sukim - 23:8-24 OTOH, converts from Edom and Egypt are not to be discriminated against, but can fully integrate only from the 3rd generation on. A military camp must be kept spiritually and physically clean. Sanitary facilities must be provided outside the camp and soldiers must be equipped with appropriate tools for maintaining proper sanitation [566,557]. An offshoot of this mitzva: entry to the Temple Mount (which has the halachic status of the Levite camp -reference here is to the area where the Beit HaMikdash and its courtyard DID NOT occupy) by people with certain types of ritual impurity is forbidden [565]. Conceptually, we must realize that G-d's presence among us is affected by our moral behavior. Thus, these mitzvot have ramifications to Jewish society as a whole, and not merely in a military setting. A slave who has escaped his master and run to us for protection, may not be returned. Nor may we abuse a slave who has sought haven in Israel [568,569]. Prostitution is forbidden [570] and its revenues may not be used for sacred matters [571]. (Some consider sex between unmarried partners part of mitzva #570.) Although interest on personal loans may not be taken from a Jew, it is acceptable (and correct) to lend to non-Jews with interest [572,573]. This is so because society in general accepts the reasonableness of charging moderate interest on loans. Since a non-Jew can charge a Jew interest, the Torah gives us permission totake interest from them. Usury, loan sharking, would be recognized as a "universal" wrong-doing; the ban against any interest is a special spiritual requirement of the Jew. Pledges to the Temple must be redeemed within the cycle of the three festivals [574]. It is advisable to refrain from making promises, but once made, a person must keep them [575]. (Hatarat N'darim provides an "out" for certain ill-advised promises.) CHAMISHI - Fifth Aliya - 6 p'sukim - 23:25-24:4 Workers are entitled to eat of the food they are working with [576], but may not take extra without permission [577]. Workers mustn't reduce their efficiency by eating on the job [578]. We see a beautiful balance in the area of Torah Law as it relates to boss-worker relations. On the one hand, the worker is allowed to eat from that which he picks. On the other hand, he cannot do this while he is actually working, as this would reduce his efficiency, thereby short-changing his boss. On the other hand, theboss must provide breaks during the day, when the worker is allowed to eat. On the other hand, the worker may not take any of the fruits home with him, without permission. Talmudic law adds to this list for both sides. Boss may not take advantage of worker, and worker may not take advantage of their boss. If a married couple wants to end their marriage, it must be done with a proper "get" [579]. If a divorcee has remarried, and is subsequently widowed or divorced, she cannot remarry her first husband [580]. SHISHI - 6th Aliya - 9 p'sukim - 24:5-13 A man is exempt from military service during the first year of his marriage [581], during which time he is to see to it that his wife is happy [582]. One may not take vessels used for preparing food as a security against a loan [583]. We must be sensitive to the needs of the borrower. Kidnapping and selling the victim is a capital offense. Kidnapping was already prohibited by Commandment 8, LO TIGNOV (i.e. stealing a person). That was the "warning"; this is the "punishment". Both are needed. We must not remove signs of "Tzora'at" [584]. Always remember what happened to Miriam. [Although Rambam and Chinuch do not count this "remember" among the 613, other mitzva-counters do.] We must not be overly forceful in the taking of a security from a poor person who has borrowed from us [585]. We must not withhold that which has already been taken from him; if he needs it, we must return it to him [586,587]. SH'VI'I - Seventh Aliya - 28 p'sukim - 24:14-25:19 We may not take unfair advantage of our less-fortunate workers. A day- laborer must be paid on time [588]. Close relatives may not testify against (or for) one another in criminal cases [589]. There is also the implication here that a person will not be punished for deeds of his parents or children. One must not pervert justice even on behalf of an orphan [590]. Securities for a loan must not be taken from a widow [591]. Our experience in Egypt is to be remembered as the motive for many of these "sensitizing" mitzvot. That which is forgotten in the fields after harvesting must be left for the poor; one should not return for it himself [592,593]. The punishment of makot (whipping) is to be administered by the courts to those found guilty of sins punishable thusly, but care must be exercised not to exceed the required number of lashes [594, 595]. Do not muzzle an animal when it is working with food [596]. The widow of a man without children is forbidden to marry anyone [597] until... She either "marries" her brother-in-law (Yibum) [598] or the relationship is broken by chalitza [599], in which case she may marry anyone else. If person "A" is pursuing "B" to kill him, we have an obligation to save B's life even if it means killing A [600]. We cannot show mercy to the pursuer (A) [601]. If it is possible to stop "A" without killing him, we must do so - to kill him in this case would be an act of murder. (Not only may one not use false measures, but) mere possession of false dry or liquid measures or weights is forbidden [602]. Honest weights and measures is one of the pillars of society; G-d despises those who cheat in business. The final portion of the sedra is Zachor. We are commanded to remember what Amalek did to us on our way out of Egypt [603]. The Jewish People as a whole are commanded to destroy the remnant of Amalek from this world [604]. We must never forget Amalek [605]. Technically, these mitzvot apply to the specific Amalek nation.The idea, however, must be extended to the Amalek-types that have plagued us throughout Jewish history. These final 3 p'sukim of the sedra are reread for the Maftir. (They also make up Parshat Zachor. The Torah reader and congregation should have in mind the mitzva to remember Amalek. Even though the Sages fixed a time for this mitzva, it is essentially an untimed mitzva.) Haftara - 10 p'sukim - Yeshayahu - 54:1-10 This is the 5th of the 7 haftarot of consolation. It prophesies an end to the Exile, a reconciliation between the People of Israel and G-d. G-d is likened to the husband of His estranged wife, Israel. The couple will reconcile, so to speak. G-d says that the Exile is to Israel as the Flood was to No'ach. He promises no more exile. No more anger. The Exile was temporary. His Love is everlasting. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 101 Two persons are holding one object This lesson continues the topic of who is presumed to be the holder of an item of personal property. This lesson states the laws of one of the most famous chapters in the Talmud, a chapter that is often the first or one of the earliest chapters studied by children or adults upon their wading into the sea of the Talmud. Two persons are holding a tallit and are disputing ownership, of the tallit. The laws of this lessonapply to any vessel or, for that matter, even to animate objects. Each one alleges that he found the object first, the object that is found having been abandoned or found under circumstances in which there is no necessity for looking for its previous owner. In halachah. an object is not found by merely spying it first. The finder must pick it up or take possession in the same manner as he would have had he purchased the item. In the case of most inanimate objects, the method of obtaining ownership is by picking it up. In the case of animals, the most common way is to makethe animal move forward, by riding it or by leading it. There are times when a person may acquire an object by his being present in a semi-secluded place, such as an alley. Or if he is within four cubits (about seven feet) from the object to be acquired, and the object is placed there for the purposeof transferring title, he acquires the object. In all of the laws of this lesson, it is assumed that the question of valid acquisition is not raised, just who acquired it first. The halachahs in this lesson assume a Beth Din system that is available to litigants at a moment's notice. Today this is not generally the case. Instead of both parties continuing to hold on to the object, a film can be made of their respective positions and the film or video can be shown to Beth Din so that the partiesmay reenact their respective positions when Beth Din opens for hearing disputes. Beth Din has before it the two persons, Reuven and Shimon, each holding one end of the object and each claiming that he picked it up first. Beth Din must make a decision without having any testimony from witnesses as to who picked it up first,and without any admission from either party, or both parties, that the other party picked up the object simultaneously with him. In either of these two events, the laws are different than in the situation where each claims he exclusively picked it up first. This lesson deals with the oaths that have to be taken by theparties. Reuven and Shimon appear in Beth Din holding a vessel. In the case of an animal, either both are riding on it or one is riding on it and one is leading it. Or Reuven and Shimon were sitting beside a pile of wheat that was piled in an alley, or in a courtyard belonging to the two of them, and each claims that the wheat is all his. Each party pleads that the entire object is his. Each takes an oath while holding a sacred object, swearing that he owns not less than half of theobject. Upon both Reuven and Shimon taking such an oath, they will equally divide the object that they are holding. Reuven may say to Shimon, "Swear that you found it first, and take the entire object." In that event, Shimon may swear and take the entire object, or Shimon may refuse to swear and the object will be divided between Reuven and Shimon without the necessity of either taking an oath. Reuven and Shimon owned houses on opposite sides of the street and there was a roof extending from the top of Reuven's house over the street, and the second end of the roof rested on Shimon's house. Both Reuven and Shimon each claim that the entire roof is his. The law is the same as if both of them are holding an object. An object has been deposited by Reuven and Shimon with an escrowee. The escrowee does not know who owns how much of the object. The oaths are the same as if they were both holding an object, since the escrowee is deemed to be the extension of their own hands. Shimon pleads that he exclusively found the object. Reuven pleads that he and Shimon both simultaneously found the object. Shimon swears that he owns not less than three-quarters of the object, and Reuven swears that he owns not less than one-quarter of the object. Shimon obtains three-quarters of the object and Reuven obtains one-quarter ofthe object. If the object had lent itself to division, then before they took the oaths, the object would be divided in half and Shimon would have been given that half, since Reuven admits that Shimon owns half of the object. Then Reuven and Shimon both swear that they own not less of the remaining half, and each takesone-half of the remaining half. The law that they divide the vessel equally applies if both are holding the very ends of the vessel, as, for example, each holds the opposite hem of a garment. However, if Reuven holds more of the vessel than Shimon, Reuven takes so much of the vessel as is within his grasp and Shimon takes so much of the vessel as is withinhis grasp, and the balance is divided as herein above set forth. The division takes place so that each gets the portion of the vessel closest to him. Thus if they are dividing cloth and there is gold thread in the side closest to Reuven, he cannot state that he wants the cloth divided in the width from him to Shimon sothat he will get all the gold threads. Rather the cloth will be divided in the length so that Reuven and Shimon will equally share the gold threads. When the law speaks of dividing the vessel, it is to be taken literally only if the vessel can be divided without causing loss or damage to the vessel. Otherwise, the vessel is sold and the proceeds of the sale are divided. Or, if the parties agree, Reuven can give Shimon the value of Shimon's share of the vessel and thenReuven will keep the vessel. If the vessel was in the possession of Reuven and then Shimon grappled with him, endeavoring to take hold of the vessel, it is awarded to Reuven because he was holding the entire vessel by himself. If both of them were holding the vessel and Reuven pulled it away from the grasp of Shimon in the presence of Beth Din or of witnesses, and Shimon remained silent. Reuven may keep the vessel although Shimon thereafter protested. If thereafter Shimon pulled the vessel away from Reuven, it is divided between Reuven and Shimon,even if Reuven protested the seizure. Reuven and Shimon came before Beth Din both holding the vessel and Beth Din told them to divide the money from the vessel. They left the Beth Din and then returned, and the vessel was in the possession of Reuven. Reuven now pleads that Shimon had admitted that the vessel really belonged to Reuven. Shimon pleads that hesold the vessel to Reuven, who has still not paid for it, or that Reuven overpowered him and grabbed the vessel. Shimon has the burden of proof to prove what he pleaded, and if he does not produce proof, then Reuven can take a hesseth oath and keep the vessel. There is also an opinion that if Shimon pleads that Reuvenseized the vessel from him, then the vessel is divided as Beth Din originally proposed. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.138 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 Kol HaKavod to ace Torah Tidbits columnist Rabbi Emanuel Quint on passing the 100 lesson mark. May you continue teaching Torah through these pages, via your many shiurim and other writings, for many many years to come. 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. TZAAR BAALEI CHAYIM (AVOIDING CRUELTY TO ANIMALS) The Torah mandates two seemingly parallel commandments to help one who is having trouble with his pack animal. Of course both commandments tell us to show kindness to our fellow man, but the two mandates have different and complementary messages regarding our relation to animals. In Shemot, we are told to help him unload: If you see the ass of your enemy straining under his load, and you refrain from unloading it, go and unload with him (Shemot 23:5). This verse is one of the main sources for the prohibition of causing unnecessary suffering to animals, tzaar baalei chayim (Bava Metzia 32b). While man was given dominion over the animals (Bereshit 1:26), this dominion is not one of tyranny, and it has limits. Any time we use animals for our benefit, we have to be sensitive to their feelings and avoid any unnecessary pain. In our parsha, we are told to help him load his beast: Dont see the ass of your brother, or his ox, falling in the way, and you ignore them; surely load with him (Devarim 22:4). The peculiar wording and you ignore them teaches us that sometimes we may ignore them; a person who would find it beneath his dignity to load even his own beast is not required to help load someone elses. And this mitzva, like the one in Shemot, applies even to an enemy; indeed, the gemara tells us that overcoming our enmity is so important that we should help an enemy load his beast before we help a friend unload one, even though the unloading has the additional advantage of allaying an animals suffering (Bava Metzia 32b). THE LADDER OF SPIRIT These laws together give an important insight to the particular level of beasts in creation. Animals occupy an intermediate level above plants andinanimate material, but below human beings. While beasts are not moral beings with free will at the level of human beings, they do have feelings and desires, and we do have a certain empathy with them. Furthermore, animals are susceptible to a kind of moral improvement or the opposite. The challenge for us is to acknowledge the special value of our animal helpers, without allowing this acknowledgement to obscure the immense spiritual distance between man and beast. At the time of creation of man, G-ds plan emphasized the recognition of the special level of animals. Man was not even allowed to kill animals for food (Bereshit 1:29). However,this emphasis backfired. Hevel recognized that despite animals high level, they are still subordinate to man, and brought sacrifices from his flock; but Cain esteemed animals too much, and instead brought sacrifices from his produce (Bereshit 4:3-4). In the end, this obscured the difference between man and beast, and Cain was led to the first act of murder (Bereshit 4:8, based on the Tanchuma on this passage). Mankind continued in its decline until HaShem was compelled to start over with Noach and his offspring. Since the best is the enemy of the good, mankind was permitted to eat meat (Bereshit 9:3), so that the special sanctity of mankind, created in G-ds image, would be sufficiently appreciated. But in the time of the redemption we will gain a clear understanding of G-ds plan, and a correct evaluation of the importance of each creature; then even the animals themselves will not harm each other: And the wolf will dwell with the lamb, and the leopard lie down with the kid; the calf, the lion, and the fatling will be together, and a little child will lead them (Yishayahu 11:6). These subtleties are expressed in the laws of helping with pack animals. On the one hand, we acknowledge our empathy with the beasts by forbidding causing them unnecessary suffering; on the other hand, causing them pain is not forbidden if it is essential for our purposes. Human beings are not forbidden to eat meat, to wear leather or fur, or to perform vital experiments on animals. The commandment of unloading an animal, where the enemy and the animal are likewise being helped, reminds us of our kinship with the animals; we have to help man and beast alike. But the commandment of loading, where special notice is given to mans unique dignity, and where overcoming our enmity is a greater value than preventing an animals suffering, reminds us that our spiritual level is still immeasurably higher than that of thebeasts. 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, andsubmit 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 ReligiouscommunityinIsrael 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: I am moving out of a rented apartment. Is it true that I have to leave the mezuzot? Answer: The gemara (Bava Metzia 102a) states that the renter of a house has the obligation to affix mezuzot, but when he leaves the house he may not remove them. There are two basic approaches in the early authorities regarding the reason. Tosafot (ad loc.) says that it is out of fear that leaving the house without mezuzot will cause danger to future inhabitants. The Sheiltot (126) assumes that the reason is that removing mezuzot from use disgraces them. One practical difference between the approaches is if one may remove mezuzot in order to promptly affix them in ones new house (Sheiltot allows this; Tosafot forbids it). We usually assume like Tosafot, but if it will be difficult to find other mezuzot for his new apartment, one can rely on the opinion of the Sheiltot and transfer them (Pitchei Teshuva, Yoreh Deah 291:7). If one must leave the mezuzot, he can demand the value of simple mezuzot from the owner of the apartment (Rama, Yoreh Deah 291:20 - see Chovat Hadar 1:(51)). If one has a special mezuza which he wants to bring to his new home, he can replace it with a simple one which he will leave (and be reimbursed for) and put up the special one in his new home. One can certainly take the mezuzah cases. The above applies if one rents from a Jew. If he rents from a non-Jew, then he should remove the mezuzot (gemara, ibid.) to protect them from possible disgrace (Shita Mekubetzet, ad loc.). This being the reason, if the owner is a Jew, but one who would remove and not know how to respect the mezuzot, one should remove them. Similarly, even if the apartment is owned by a Jew, but the next tenant will be a non-Jew, there is no reason to leave them (Shita Mekubetzet, ibid.). If the home is owned by a non-Jew, then one does not need leave the mezuzot even if Jews are expected to rent the apartment (Pitchei Teshuva, ibid.:9). Finally, even if everyone is Jewish, but the new occupant of the home plans to switch the mezuzot, they may be removed (Chovat Hadar 1:(53)). 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. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Just as the wicked will stand trial for ruining the world with their evil, there are those who will stand trial for ruining the world with their righteousness .- Rabbi Tzadok HaKohen of Lublin Awe and love are the wings of good deeds. [Perhaps that means AWE of G-d and LOVE of one's fellows - PC] - Rabbi Elazar HaLevi Ish Horvitz When going before the final judgment, one is asked: Have you conducted your business in good faith? (Talmud, Shabbat 31a) What they are really asking is: In business negotiations, you do your best to increase your profit. Have you negotiated in good faith to strengthen and build your faith as well? - Rabbi Mordechai of Lechovitz Rite and Reason by Shmuel Pinchas Gelbard On Rosh HaShana, some people have the custom of dipping the slice of bread on which HaMotzi is recited, in honey. (Levush, Magen Avraham REASON This is done as a sign that the new year should be sweet like honey.* REASON There is an indirect reference to this custom in T'hilim 81:17 (which is the Shir shel Yom of Rosh HaShana): VAYA'ACHILEIHU MICHEILEV CHITA MITZUR D'VASH ASBI'EKA, and they shall feed him the best of the wheat (i.e. the HaMotzi slice of challa) and with honey from the rock will I satisfy you. [* Ed. note: On our request for a SHANA TOVA U'M'TUKA, a good AND sweet year, the Kotzker Rebbe explains what "sweet" comes to add to "good". Everything that G-d does is good, but sometimes we are not personally happy with something that happens to us. SHANA TOVA - of course, a good year. Everything that G-d does is good. We ask for a sweet year, a year that we will feel is good for us.] Most piyutim (liturgical poems) belong to either Shacharit or Musaf. There is a custom, however, of saying L'KEIL ORECH DIN (To the G-d Who prepares man for judgment) in Shacharit on the first day of Rosh HaShana and in Musaf on the second day. REASON The Gemara mentions two opinions whether HaShem judges His creations during the first three hours of the day or the second three hours of the day. So we try to satisfy both views, by reciting this piyut in Shacharit one day and in Musaf the other day G'MATRIYA MATCH KI ET KOL HAARETZ ASHER ATA RO'EH L'CHA ET'NE'NA U'L'ZARECHA AD OLAM (Breishit 13:15) For all the Land that you see, I will give to you and your descendants forever. This was G-d's promise to Avraham Avinu. One of the conditions of our getting and keeping the Land is our remembering what Amalek did to us (and what it stands for). Destroying Amalek is one of the first tasks we had to attend to upon our taking over Eretz Yisrael. The pasuk commanding us to remember Amalek is a G'matriya Twin of the "promise pasuk" above (2999). ZACHOR EIT ASHER ASA L'CHA AMALEIK BADERECH B'TZEI'T'CHEM MIMITZRAYIM (D'varim 25:17) G'MATRIYA MATCH On my weekly search for interesting G'matriya Matches (GM), I stumbled across an interesting match between the phrase TZAAR BAALEI CHAYIM, cruelty to animals, and the word REMES, creepy crawler - i.e. insect (and other things that crawl on the ground). The reason it interested me is that there is a question as to whether the halachot of Tzaar Baalei Chayim applies to insects or not. Of course, finding a GM does not contribute to the answer to the question in any way, but it just made me think about the question. One aspect of the topic of TZAAR BAALEI CHAYIM is who is the beneficiary of the proper observance of the rules, and who is being protected by the rules. The animal? Perhaps. Some mitzvot and halachot of TZAAR BAALEI CHAYIM result in treating the animals kindly. But the main focus of these laws and practices is the person, the Jew. Being cruel to a cat makes the person cruel. Avoiding cruelty to a bear makes the person a kinder person. Insects might not have a developed enough nervous system and brain to suffer from cruel acts, but we do. Think about it. From the Desk of the Director Parshat Ki Tetzei opens with an account of what a Jewish soldier should do if he becomes infatuated with a heathen captive girl taken in war. Surprisingly, the Torah allows the lustful warrior to satisfy his desire; of course, under conditions that tend to induce a leveling off of his passion. One of these conditions is that the captive weep for her father and mother for a full month. The Zohar compares this month to the month of Elul, which at first sight seems far-fetched. After all, the timing of the war is not here the critical point. However, notes Rabbi David Miller, the Sifre - alluding to a verse in Jeremiah in which pieces of wood are referred to as my father - prefers to describe this period of mourning as a month spent crying for lost idols. This explains the connection with the month of Elul, which likewise beckons us to reflect on idols that we have knowingly or unknowingly allowed to consume our thoughts during the year. Still, we might ask why the Torah allocates a whole month for contemplation when mourning usually lasts a week. Rabbi Miller explains that this mourning period is more than just a reflection on what has been lost. The captive girl basically has to eradicate an entire gamut of beliefs and habits built up since childhood. Thirty days of introspection is thus by no means excessive. And as Rosh Hashanah approaches, it seems that we too need a complete month to review our thoughts and attitudes in order to clear a path to true belief. Sincerely yours, Menachem Persoff, Director, Israel Center PARSHA PIX Did not have room in the hard copy for these explanations of a very busy ParshaPix, but am including them in the e-versions of Torah Tidbits - website and email. Some elements are from past years; some are new. They all are good jumping-off points for discussions about Parshat HaShavua. Let's take things in order, from the top-left, going across to the right and then down to the second row, also left to right, and continuing through the rows. When you go out to war... This is represented by the guy in the tank. But there are several more war-related mitzvot in the sedra. So if you choose the tank to ask your children or guests about, keep asking about it over and over. The warning lights at the top-middle are for the prohibition that accompanies MA'AKEH, namely, the prohibition of not leaving hazards in your home or on your property without repairing them, or at least warning others of the danger. The boot stands for the CHALITZA ceremony, which involves a special shoe. The couple under the Chupa is another element of the PIX with multiple connections. The mitzva to marry properly, and the requirement of a husband to actively see to his wife's happiness during the first year of marriage (and thereafter), are two of several marriage-related mitzvot in Ki Teitzei. The pyramids are to remind us to remember the Egypt experience and the Exodus therefrom. Both are commands from the sedra in different contexts. The toilet bowl (the suggested name for the special football game to be played at Shea Stadium in Flushing, Queens - old joke) represents the requirement to provide sanitary facilities in or just outside and army camp. The tree with the single apple left is a gleaning to be left for the poor. The reminder knotted string on the finger stands for the many ZACHOR-commands in the sedra. This too is a question to ask repeatedly until all the REMEMBER commands are found and discussed. The headstone marking a grave is a reminder of the mitzva to bury the dead and the prohibition of leaving a body unburied. The donkey is yet another example of multiple mitzva connections. Go through the sedra to find all the references to donkey. The set of weights is defective, having one side heavier and larger than the other. This stands for the prohibition of possessing (let alone using) false weights and measures. The elephant with his trunk tied in a knot will not be able to pick up the peanuts he is working with and munch them. This is, therefore, an illustration of Not muzzling an ox while it is threshing. Elephants and knots are both associated with memory, hence this also represents the many commands to remember and not to forget. And, tying a knot in an elephant's trunk definitely seems to be a violation of the prohibitions of avoiding cruelty to animals. The key is for KI TEITZEI and another 27! p'sukim (mitzvot) that start with KI. That's a lot. And there are at least another 20 KIs in the sedra, not at the beginning of a pasuk. Bottom line. The deer and zebra are tied together. That would be a Torah violation of harnessing an ox and a donkey to a plow. Even though the deer and the zebra are neither ox nor donkey, and even though they are not plowing a field, simply tying them together can considered a Torah violation of LO TACHAROSH... And finally we come to the bottom right. President Abraham Lincoln (the second L being silent in English, but quite voiced in Hebrew) is wearing a woman's hat. If he had been Jewish, this would be considered a Torah violation against a man wearing women's apparel. 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 isnt 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 cant solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what youre reading now) Last week's (SHOFTIM) TTriddles: [1] Solve for w: w=1.5w=50w [2] Henry Bone, Alice Ratakowsky, Barney Fife, Andy Sipcowicz [3] The housewife planted fear in his heart [4] You'll see this week, He'll give next week [5] Deciduous Sapiens And the envelope please... [1] Mathematically, w=0 (thats zero) is the only value that will work in the equation. But math is not the issue; Parshat HaShavua is. w stands for witness and it equals 2. The equation then is 2 is the same as three is the same as 100. This is how Rashi and others explain the Torahs statement that by the mouth (testimony)of two witnesses or three witnesses can a person be executed. If it says two, then certainly three is okay? It comes to equate two to three (in a lot of the details of testimony). And why does it repeat EIDIM? To teach us that 100 witnesses are the same as three and as two. [2] Henry Bone is the character that Ray Walston played in Picket Fences. He was a judge. Alice Ratakowsky was one of the common judges on L.A. Law. Barney Fife was the deputy sheriff played by Don Knotts on the old Andy Griffith Show (a,k,a, Andy of Mayberry). And speaking of Andy, Andy Sipowicz (misspelled in last weeksTT) is one of the main detectives in NYPD Blue, played by Dennis Franz. Hence, the solution to this TTriddle is SHOFTIM VSHOTRIM. [3] This TTriddle includes the four types of people who were sent home rather than participate in a MILCHEMET MITZVA, a war not required by direct command from G-d. HOUSE - someone who built a house and has not yet lived in it; WIFE - one who has betrothed a woman but not yet completed the marriage; PLANTED - he who planteda vineyard and has not yet performed the various mitzvot with the first yield; FEAR IN HIS HEART - one who is afraid that his lack of mitzva-credit will put himself in mortal jeopardy in battle. (There are other interpre- tations for this). [4] KI TEITZEI... When you will go out to war against your enemies... Towards the end of Shoftim, the phrase is followed by, and you will see horse(s) and chariot(s)... In Ki Teitzei (this weeks sedra, which was next week, last week) the phrase is followed by, and He will give (the enemy) into your hands. Youll seethis week (which by now is last week), Hell give next week (which is now this week). [5] Typo on this one in last weeks hard copy of Torah Tidbits; corrected in the electronic versions (website and email). Deciduous is description of a type of tree, the kind that loses its leaves in the fall (as opposed to evergreen). Sapiens means human beings, as in the name of our species, Homo Sapiens. Deciduous Sapienswas meant to convey the idea of KI HAADAM EITZ HASADEH, for man is (like) the tree of the field. Solvers include RHM, MM/Bklyn, ZviR, and D from Ramot. Honorable mention to HEM/Sabba. This week's TTriddles: [1] Is M'chuya'el of P'nu'el liked? [2] How many tags on lana e lino? [3] distal phalanx to tragus Israel Center Notes: 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 This past Tuesday we had our end-of-the-summer get together in the Zula. It was great seeing everyone tan, more relaxed, and excited to begin another year of NESTO programs. The general membership had the opportunity to meet Josh Spodek, the new assistant director and Naomi Skorecki the new bat sherut, and to find out firsthand what a fantastic staff we have lined up for the new year. Thanks to the board for organizing the picnic dinner and the challenging game of Win, Place, Draw. Our Welcome Back BBQ is scheduled for Tuesday September 11, 6:30pm at Gan Sacher. For more details, please call Naomi in the office. NESTOers will be able to pay for their discounted 5762 membership at that time. At our board meeting last week it was decided that we want to add a one line subtitle to our NESTO name. We welcome submissions from the Torah Tidbits readership towards this endeavor. Shabbat Shalom, Rabbi Avi, Josh and Naomi A warm welcome to our new B'not Sherut: Ariella Friedman, Naomi Skorecki, and Shadmit Dorlecher Welcome to the team Have a great year 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 (raisisns), 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 pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbereadyfor you 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) LAST CALL MYSTICAL TZFAT September 7-8 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 (Maagal 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 in Tzfat,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 Important Note: SLICHOT The plan is to be back in Jerusalem in time for the 12:30am Slichot at the Israel Center (and we'll wait for you if there is a delay) 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 see a 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 ableto 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 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 further details. Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 fax: (02) 587-1719 email: artzeinu@netvision.net.il www.artzeinu.co.il 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 Aharon Batt (1st and 2nd Perek) Cold drinks will be served Mincha follows Shiur MOTZA"SH Motza'ei Shabbat, Sept. 1, 9:30pm Free Will and its Significance based on chapter 5 in Rambam Hilchot T'shuva Phil Chernofsky DAF YOMI in English 3:00-4:00pm Sunday-Thursday RESUMES AFTER THE CHAGIM 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 2nd, 7:00pm Cheshbon Nefesh - View Documentation of solid investigative research: The PLO's Fifth Column in Israel... andHow You Can effectively Respond David Bedein Media Research Analyst 9:00pm View Deanna Sperka's timely and touching film on how terror victimfamilies cope Discussion to follow Sunday, Sep. 2, 7:30pm NLP workshop with Rabbi Shlomo Kory GETTING RESULTS; How to decide upon, formulate, and follow through on your goals Both sessions: 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 N'SHEI lending library 10:00-12:30 Monday, Sept. 3, 11:36am (women) L'DOVID HASHEM ORI U'YISHI Parables and midrashim about Psalm 27 that we read from Rosh Chodesh Elul to Hoshana Rabba AvivaNissim Monday, September 3rd, 10:00am-2:00pm Cheryl Mandel and the Etzion Judaica Center are delighted to hold a pre-Rosh Hashana sale 20% off all items Call for special requests, 02-9934040 www.judaica.org.il Monday, September 3rd, 4:00pm-9:00pm ROOT & BRANCH ASSOCIATION MEDICINE & TORAH CONFERENCE For information: 02-673-9013 rb@rb.org.il Monday, September 3rd, 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 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 4th, 8:00pm Using Music Technology to Lose Weight, Improve Emotions, Stress, Relationships, Behavior, Physical Health...and Succeed by Rabbi Immanuel Yosef Legomsky, M.A. Neurotherpist 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 Wednesdays ,10:30am (Alan Romm will resume September 12th IY"H) 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 worktowardsputting together his/her own collectionof poems 30NIS per session Wednesdays, 7:45-8:45pm Jewish Philosophy Ramban : The Special Blessing of Shabbat with Rabbi Chaim Eisen 8:00-10:00pm Aliya Counseling Miriam Bass 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 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 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, Words of Spiritual Awakening by Rabbi Boruch Horovitz , Rosh Yeshivat Dvar Yerushalayim Refreshments in the Garden 11:00pm SLICHOT with Chazan Gerald Epstein and explanations in English 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 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 will be ready for pick-up during the afternoon A great opportunity to do a few extra mitzvot while you learn Torah at our Monday morning shiurim Wednesday, September 12th, 8:30pm, Women are invited to an Inspirational Elul Evening of Music and Song with Tofa'ah Motza'ei Shabbat, Sept. 15, 9:00pm Shmita for thepost-Shmita year Rabbi Reuven Aberman OU ISRAEL CENTER Seymour J. Abrams Orthodox Union
Jerusalem World Center [The Ki
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