TT 461
Shabbat Parshat KI TISA• PARA
22 Adar5761 • March 16,17 '01

Halachic Times for Jerusalem

Correct for TT #461 • Ranges are for THU-THU, 20-27 Adar (MARCH 15-22)

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 - 5:12pm

Havdala - 6:26pm (Rabbeinu Tam - 7:05pm)

Earliest Shacharit •4:45-4:36am

Sunrise •5:45-5:36am (5:50-5:41am)

Sof Z'man Kri'at Sh'ma •8:46-8:41am (8:02-7:56am)

Sof Z'man Shacharit •9:47-9:42am (9:17-9:13am)

Chatzot (halachic noon) •11:48-11:46am

Mincha Gedola (earliest Mincha) •12:19-12:17pm

Plag Mincha •4:36-4:39pm

Sunset •5:51½-5:56½pm (5:47-5:52pm)

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.

It's that week again, the one after the deadline for Kiddush L'vana and before M'vorchim. It gives a chance for things about the months that usually fall between the cracks (or between the chairs, as goes the Hebrew). Rashi says that the joy we associate with Adar is not due to Adar and Purim alone. As Adar enters we increase in joy, because the GEULA of PURIM is followed by the month of Nissan and PESACH. We juxtapose (there's the word again) Purim and Pesach (that's why Purim is pushed to the second Adar in a 13-month year), and that is the cause of our increase in joy.

On another note, even if you see fruit trees in blossom now, the custom is not to say the once-a-year bracha on trees until the month of Nissan. There are different opinions on the subject, but the conclusion in halacha is not to make brachot where there is a doubt, so in Eretz Yisrael, the practice is to hold the bracha until Nissan. In places with very different growing patterns, there would be a case to say the bracha earlier or later, depending.

JUXTAPOSITION

Always liked that word. Useful if someone asks you for a word with a J and an X in it. Jinx will work for that one, but juxtaposition will give you many Divrei Torah and points to ponder. In past weeks, it was exciting to derive a message from the juxtaposition of Parshat T'ruma and Parshat Zachor or Purim and T'tzaveh and realize that the last time the observations could have been made was 24 years ago. The next scheduled time is 20 years from now.

But there are many other juxtapositions that occur more frequently than 4.3% of the time. Take for example, this week's juxtaposition of Parshat Ki Tisa and Parshat Para. They are together almost 42% of the time. (Para can also be on Vayaqhel, Vayaqhel-P'kudei, Tzav, and Shmini, but nowhere nearly as often.) So this week's juxtaposition isn't rare. It is common. But it makes a statement.

And because the message is obvious, it does not make it any less potent. In fact, the rare messages seem to be able to go for 20 years or more without being repeated, but a 42% of the years message is obviously a significant one that we need to reflect upon often.

Rashi, on the beginning of Parshat Chukat (from whence comes Parshat Para) in the name of Rabbi Moshe HaDarshan, says that the Para Aduma comes to atone for the Golden Calf. Detail by detail, comparisons are made between the Para Aduma and the Eigel HaZahav.

In KI TISA that we read of the Golden Calf. In addition to the juxtaposition of the Maftir to the Parsha, there is also the juxtaposition of the episode of the Eigel to the portions that precede it. The first part of the sedra deals with things most holy. The manifestation of the Sanctity of Place - the Mikdash, and the manifestation of the Sanctity of Time - Shabbat.

And then comes the shameful story of the Calf. Can we "blame" G-d for expressing His anger (so to speak) and disappointment (so to speak) with us?

Perhaps the abstract striving for Kedusha is too much for most of us to grasp. The halachic details of Tum'a and Tahara are easier for us to relate to. Tum'a & Tahara are not ends in themselves, but they help us become a holy nation, thus repairing the Calf-induced damage.

Sedra-Stats

21st of 54 sedras; 9th of 11 in Sh'mot

Written on 245.17 lines in a Sefer Torah

14 Parshiot; 10 open, 4 closed

139 p'sukim - ranks 10th

2002 words - ranks 5th

7424 letters - ranks 8th

Large sedra in general; largest sedra in Shmot. Relatively long p'sukim.

MITZVOT

Contains 9 mitzvot; 4 positive and 5 prohibitions

That's below average for mitzvot per sedra, yet Ki Tisa has more mitzvot than 35 other sedras (and fewer than only 17 other sedras). This tells you something about the uneven distribution of mitzvot in the Torah.

Aliya-by-Aliya Sedra Summary

Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch.

Kohen - First Aliya - 45 p'sukim - 30:11-31:17

There are three sedras that have fewer p'sukim than the first Aliya of Ki Tisa. It is longest First Aliya in the Torah, by far (but not the longest for Monday, Thursday, previous Shabbat Mincha reading, since we don't read all of the first Aliya on those occasions). The reason it is so long is so that the episode of the Golden Calf will be in the second Aliya, which is read by/for a Levi - the only part of the population who need not be embarrassed by the story of the Calf.

The first 6 p'sukim of the sedra are the portion of the Mitzva of the Half- Shekel [105], which we read as the Maftir for Parshat Shkalim, three weeks ago.

The half-shekel was used to count the People and to create the fund for the purchase of communal offerings throughout the year, as well as other spiritual needs of the community. The half-shekel was required of males from age 20 and up. It was optional for women. (Since the half-shekels were used to count the standing army, it was necessary to keep separate records of a woman's optional contribution. Nonetheless, women could participate in this mitzva.) Although Kohanim were also required to give a half-shekel, they were not forced by the courts in the way that non-kohanim were, as a courtesy to their standing and function in society

Sh'kalim were NOT accepted from non-Jews. (There were funds in the Beit HaMikdash to which a non-Jew may contribute, but NOT the half-shekel. It is sort of like membership dues in Klal Yisrael - for members only.)

Collection took place in Adar, so that the fund would be ready for Nissan, the beginning of the "Beit HaMikdash year". The mitzva applies during the time of the Beit HaMikdash, at which time even Jews living abroad were required to contribute. Without the Beit HaMikdash, we do not actually perform the mitzva, but we have commemorative practices, namely the reading of Parshat Sh'kalim and the giving Zeicher L'Machatzit HaShekel before Megila reading. Remember: Today we don't give Machatzit HaShekel, we just commemorate it. Important distinction.

Participation in the mitzva of the Half-Shekel indicated that a person wanted to be part of Klal Yisrael and included the individual in the atonement of the People.

[SDT] The Midrash says that G-d took a fiery coin from under His Heavenly Throne, showed it to Moshe Rabeinu, and told him: Like this shall they give. What can we learn from the image of a fiery coin? Commentaries say that just as fire can be destructive if misused, but can be very useful and beneficial if used properly, so too is it with money. Perhaps money is (or can be) the "root of all evil", but it can be used for charity and acts of kindness, the purchase of beautiful sacred objects, hiring teachers of Torah, providing a lifestyle that is conducive to Torah study.

The next portion deals with the Laver (KIYOR) and its stand (KANO), for the Kohanim to wash their hands and feet before their sacred work [106]. A kohen who does not wash (sanctify) his hands and feet before doing "service" in the Beit HaMikdash is liable to "death from Heaven" and the korban he has brought is invalid.

What might this say to us? Our Sages have commanded us to wash our hands before eating a bread-meal. (This "Rabbinic Mitzva" is attributed to Shlomo HaMelech and his Sanhedrin.) There are several p'sukim in the Torah that are considered to be the inspiration for the mitzva to wash our hands. This is one of them, based on the famous concept that our (food) table is like the Altar. We are challenged to elevate the mundane act of eating and invest it with a spirituality which is the hallmark of Judaism and a Torah way of life. The comparison between the Altar and our dining table is responsible for several customs, including salting the HaMotzi and removing or covering the bread knife (not necessary on Shabbat, according to some sources) for Birkat HaMazon, not sitting on a table, and more. And, before we approach our "Altar" to serve G-d, we too wash our hands. Just like the Kohen. Not with the same penalty for not washing properly, (thank G-d). Could you imagine a Heavenly death penalty for not washing for HaMotzi? No. But the comparison SHOULD prompt some serious reflection on our part, and hopefully, an improvement of the way we relate to this everyday mitzva.

Basically, the point is to be inspired by the same p'sukim in the Torah that guided our Sages, and to recommit ourselves to Torah, mitzvot, halacha, and Jewish practice.

Back to washing our hands. First, are you careful about washing for HaMotzi? You should be. You are? Good. Are you careful to dry your hands BEFORE washing, so that the water has its intended purpose of removing ritual impurity in the best way. It might seem like a small matter, but there are opinions that washing wet hands does not fulfill the mitzva properly. And do you properly dry your hands after washing? And do you complete the bracha before your hands are completely dry? That too is important. Are you careful not to interrupt between washing and HaMotzi? Of course. Good. You don't talk until after HaMotzi (until after the first swallow of the HaMotzi). But silence is also an interruption (less severe) and one should try to minimize the gap between washing and HaMotzi. It's not always practical, but it can be done. The point is, to THINK about what we do and why we do it, and HOW we do it. Washing for HaMotzi is an example of a mitzva that is easy to take for granted, to go on "automatic pilot". But if we do, we'll be missing so much. Let's wash better, bench better, daven better, do mitzvot better, treat each other better. Let's be thinking and feeling Torah Jews all across the board.

Next follows the command to take specific quantities of various spices, mix them with olive oil, and prepare the special "anointing oil". The Kohen Gadol and kings of Israel are to be anointed with this oil [107], as were the sacred vessels of the Mikdash. It is forbidden to use this oil for personal use [108], or even to dare dishonor the Mikdash by compounding the special mixture privately [109].

We are next commanded to compound the K'toret, the incense offered twice daily in the Mikdash. The mitzva of K'toret is presented and counted in T'tzaveh; here we have the prohibition of compounding the same formula for personal use [110].

G-d tells Moshe that B'tzalel shall be in charge of the actual construction and fashioning of the Mishkan and its contents. His assistant shall be Oholiav of Dan, and a team of skilled artisans shall join in the work.

At this point, G-d reminds Moshe that the Shabbat may not be violated, even for the construction of the Mishkan. (We might have thought otherwise, due to the sacredness of the endeavor, hence the reminder.) Shabbat is the eternal sign between G-d and the People of Israel.

[SDT] Shabbat and Mikdash "rub elbows" several times in the Torah. They complement each other, in that Mikdash represents the Sanctity of Place, and Shabbat represents the Sanctity of Time. One may not build the Mikdash on Shabbat, but the functioning in the Mikdash "pusheS aside" Shabbat. And we learn many rules and details for Shabbat from the CONSTRUCTION OF THE mISHKAN. There is an equation of sorts, certainly a link established, with the pasuk - My Shabbats you shall preserve, and my Mikdash you shall revere.

[SDT] We know that Shabbat steps aside for Piku'ach Nefesh (life-threatening situations) and for Communal Offerings in the Beit HaMikdash (and for testifying for Kidush HaChodesh). That these two items are able to be done on Shabbat, we learn from specific sources in the text of the Torah. That Shabbat steps aside for ANYTHING is learned from the passage here - ACH ET SHABTOTAI TISHMORU. The word ACH - but, however - is generally considered to be limiting. My Shabbats you shall keep, would mean, with no exceptions. ACH - indicates that there are situations when that which is usually forbidden on Shabbat can be done. Again, what the specific things are, are learned from other p'sukim. The ACH here teaches us the general state of affairs - Shabbat can be "violated", under specific circumstances. [Further note. It is not the word ACH that teaches us its meaning. It is our Oral Law and Tradition that teaches us the meaning of the ACH, when it applies and when it doesn't.]

Levi - Second Aliya - 47 p'sukim - 31:18-33:11

The longest Second Aliya in the Torah, tied with that of Parshat Pinchas in number of p'sukim, but longer in words and letters.

The Torah now returns to telling us of Matan Torah, which was "interrupted" by the portions of the Mishkan. G-d gives Moshe the Tablets of stone...

When the People saw (or thought) that Moshe was delayed in returning from Sinai, they feared that they would be leaderless, and they appealed to Aharon to do something. Exactly what he did is disputed, but his delaying tactic resulted in the emergence of the Golden Calf. Most of the people were confused and did nothing (that was part of the problem), but 3000 men arose and reveled in the Calf. G-d told Moshe to see what the People were doing in his absence. G-d indicates to Moshe that the People are deserving of destruction.

Moshe turns and descends the mountain with the Luchot in his hands. When he sees the Calf, the Tablets either slip from his hands and break or he intentionally smashes them (opinions differ). He seizes the Calf, destroys it, spreads its ashes over the water, and prepares a potion for the people to drink. He asks Aharon what happened. He calls to those "who are on G-d's side" and the Leviyim rally to his call and kill those who dared "worship" the Calf.

On the next day (the exact sequence of events is debated by commentators), Moshe went up the mountain to continue pleading Israel's case before G-d. G-d promises to punish those at fault.

As a result of the Golden Calf, G-d distances Himself from the People. He does, however, reiterate His promise to give them (us) the Land of Israel. The People are distraught by G-d's words. Moshe too removes himself and his tent from the midst of the camp. Moshe remains in direct contact with G-d... and Yehoshua was constantly in the Tent.

Shlishi - Third Aliya - 5 p'sukim - 33:12-16

Moshe argues that G-d must remain in the midst of the People in order to demonstrate that He truly chose us. One senses the unique relationship between G-d and Moshe that permits Moshe to speak to Him the way he does.

At the same time that our relationship with G-d was changing because of the Golden Calf, Moshe was asking G-d for a more intimate understanding of the Divine Essence.

R'vi'i - Fourth Aliya - 7 p'sukim - 33:17-23

G-d agrees to Moshe's request, because of His special feelings towards Moshe. Then Moshe asks that G-d reveal more of Himself to him (Moshe). G-d tells Moshe that such a revelation is impossible, but that Moshe will be able to experience more of G-d's essence. This, with the understanding that it won't be everything. The p'sukim in this portion of very enigmatic. Commentaries try to unravel the mysteries of the portion.

Here's a thought... Is it not strange that specifically when Bnei Yisrael is in the midst of a very rough time that Moshe asks G-d to reveal himself to Moshe more than He already has? Perhaps Moshe had a bit of a "spiritual panic" in that G-d, Who had been so close to the people at Sinai was about to distance Himself from us. And Moshe feared that he too would lose out. Mixed with his efforts on behalf of the people, Moshe wants to safeguard and enhance the relationship that he has with HaShem. This will also help in his pleading for the people.

Chamishi - Fifth Aliya - 9 p'sukim - 34:1-9

This portion (read on Fast Days) contains the 13 Divine Attributes. One can say that not only did G-d forgive the People for the Golden Calf, but He also gave them (us) the method of approaching Him in prayer. Not only are we to recite these 13 Attributes, but we must emulate as many of them as possible. "Just as He is merciful, so too must we be merciful..." In this way we will KNOW His Attributes, live by them, and not just mechanically recite them.

G-d next tells Moshe to cut new stones to replaced the ones he had broken. Moshe again ascends Sinai to receive the Luchot, the Attributes, and Divine Forgiveness. This 40 day period - Elul through Yom Kippur, became days of special approach between G-d and the People.

Shishi - Sixth Aliya - 17 p'sukim - 34:10-26

Our position relative to other nations is conditional upon our keeping of the mitzvot. We are forbidden to make covenants with the nations in Eretz Yisrael. Specifically, we are forbidden to eat or drink of idolatrous offerings [111]. All this to avoid falling to their temptations and to avoid intermarriage. We must destroy their idols.

We are commanded to keep Pesach in the Spring. In a direct link to the Exodus, we have 3 types of B'CHOR mitzvot - human, kosher farm animals, and donkey.

MITZVA WATCH

A human B'CHOR must be redeemed. In the case of cow, goat, and sheep, it is forbidden to redeem the firstborn. It must be given as a gift to a kohen, and he must bring it (if it is fit) as a korban. Attempted redemption is forbidden, and results in both the original B'chor and the attempted exchange-animal being sacred. The firstborn of a donkey SHOULD be redeemed (exchanged for a sheep or its value). If the owner refuses to redeem the firstborn donkey, it must be destroyed. This destruction (with no one benefiting from the carcass) is also a mitzva (though less desireable than redemption).

Shavuot and Sukkot complete the cycle of the Pilgrimage Festivals; males are required to appear at the Beit HaMikdash (and not empty- handed). This mitzva and others guarantees our hold of the Land. Shabbat and the Land's Shabbat, Shmita [112], are referred to. The Korban Pesach may not be offered while its owner has Chametz, nor may we leave K.P. over to the morning. Bikurim are to be brought to the Mikdash and meat-in-milk may not be eaten [113], as opposed to cooked, which is prohibited in Mishpatim.

Kind of strange that these two mitzvot share a pasuk. Some say that the custom of eating dairy dishes on Shavuot comes from this verse, and its identical counterpart in Mishpatim.

MITZVA WATCH

The Midrash says that when G-d dictated to Moshe LO T'VASHEIL G'DI BACHALEIV IMO, and explained to him the laws of meat-in-milk, Moshe Rabeinu asked G-d's permission to write meat and milk (rather than the potentially misleading and confusing G'DI in the milk of its mother). It seems that Moshe anticipated the questions and comments that people would have, and the wrong ideas that would spring from the wording of this mitzva. Is it forbidden only to cook but permitted to eat? Only the animal's own mother's milk or any meat with milk? Just meat from a young animal, or a mature one too? Etc.

G-d's answer in the Midrash comes from the pasuk that follows LO T'VASHEIL - And G-d said to Moshe: you write these things, for it is on the basis of these things that I make my covenant with you with Israel.

Some see G-d's response as teaching Moshe about the significance of the Written Word and the Oral Law. The Written Word is incomplete without the Oral Tradition handed down from generation to generation. And G-d means it to be that way. He does not want the Torah to be correctly understood by those who have and value only the written word. Misunderstandings when it comes to the laws of milk? Not if you have the whole Torah. Not if you have access to the Talmud and Rambam and Shulchan Aruch and, most importantly, to the teachers who know how to transmit Torah and Mitzvot and their explanations faithfully from one generation to the next..

Sh'vi'i - Seventh Aliya - 9 p'sukim - 34:27-35

Moshe is commanded to write all this down, for they are the basis of the covenant between G-d and the Jewish People. When Moshe returns from Sinai, he is unaware of the aura emanating from his face. Aharon and the people shy away from him. Moshe calls them back so he can teach them Torah. Moshe transmits the words of G-d to the People of Israel.

Maftir (2nd Torah) 22 p'sukim Bamidbar 19:1-22

The Maftir is the whole chapter on Para Aduma, from the beginning of Parshat Chukat. The preparation of Para Aduma is a mitzva; that one becomes ritually defiled from contact with a dead body (and will need the potion of the Para Aduma's ashes to become "clean") is a mitzva; and the use of the Potion to "purify" one who is TAMEI (and that the Potion, to a certain extent, renders a TAHOR person TAMEI) is a mitzva.

Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most popular time for ritual purification on the part of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring & eat the K.P.

Para Aduma and Har Sinai - the quintessential chok and the symbol of the whole Torah - have the same G'matriya.

Haftara - 23 p'sukimYechezkeil 36:16-38

S'faradim end 2 p'sukim earlier than Ashkenazim

The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".

In the Haftara we witness the common jump from the TAMEI-TAHOR issue to SIN-ATONEMENT. Every time that happens, we have to remember that it isn't a sin to be TAMEI. It's even a mitzva sometimes. Why then do we tend to interchange TAMEI and SIN and TAHOR and ATONEMENT?

Whatever other sources of TUM'A there would be, there would be no TUM'AT MEIT (defilement from contact with a dead body) if there would be no dead bodies. And there would be no dead bodies if there would be no death. And there would be no death if there would be no sin. So there is a connection.

It started with Adam HaRishon and Chava. G-d told them that they will die on the day that they ate from the Tree of Knowledge of Good and Evil. Adam did die - 930 years after he ate from the Tree. In their case, you will die meant, "there will be such a thing as death". Before Adam and Chava disobeyed G-d, there was to be no death. Eternal life.

But eternal life is incompatible with sin. And the same thing happened with Bnei Yisrael after Sinai. A new relationship had "developed" between G-d and human beings - not all humans, but a subset known as Bnei Yisrael. With our new lives of Torah and Mitzvot, there would not have to be any death for us. Along came the Golden Calf and changed that. Death became part of Life (pardon the expression). Ritual impurity from contact with a dead body is G-d's way of reminding us (so to speak) that people sin. That there is death in this world. For all of us.

It may not be a sin to become Tamei, but essentially, TUM'A exists because of sin. And that's why we keep making the jump from Purification to Atonement and vice versa. Maybe.

Here's another thought - a modification on the first idea. Let's say that Death was always meant to be part of human life. Even without sin, there was to be a finiteness to life. But that does not automatically mean a status of impurity from a dead body. If the body is the receptacle of the holy Soul, then when the Soul departs, what's left should (could) be just a simple empty shell, without its sanctity, but not necessarily a source of Tum'a, the highest (or lowest) form of Tum'a, no less.

Unless we say that it is the physical, base component of the GUF-N'SHAMA (body-soul) combination that causes the person to sin. We do not blame the N'SHAMA for the sin, except by association. (This N'SHAMA was housed in this body, therefore it is held accountable for the deeds of the individual, even after the Soul leaves the body. In other words, without sin the body would not be AVI AVOT HATUM'A, it would just be like an eggshell, to be discarded (in a respectful manner, because of TZELEM ELOKIM, the image of G-d in which it was created). But if a person sins during his lifetime (and who doesn't?) then the body can be likened to a container that partially spoiled its holy contents, and we treat the outer shell as a negative thing, something that is TAMEI.

And even if you don't want to go that far, at least we can say that the status of TUM'A reminds us of the sinning partner of the whole human being.

Any way you look at it, there is an element of sin attached to ritual impurity, and an element of atonement in the purification process.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 79 - Matters exempt from Torah oaths

With this lesson we will conclude our current discussions of oaths in the Beth Din. That is not to say that we have exhausted the topic. I just thought that we could get on to something new IYH next lesson.

This, the last lesson for now with oaths, will concern those situations where the subject matter of the litigation provides for an exemption from taking an oath.

As in the prior lessons, it is assumed that the plaintiff lacks the required two witnesses or documentary proof to prove his case. In the following cases the defendant will win the case without having to take an oath if the plaintiff does not produce the requisite proof required of him. (i) In those cases where the plaintiff is the Holy Temple; (ii) where the claim is for real estate. It does not matter whether the real estate is in the Land of Israel or outside the Land of Israel, or whether the real estate belongs to a Jew or a Gentile; or (iii) the claim is for an instrument of indebtedness, as where the plaintiff sues to recover a note showing that the debtor owes money to a creditor. The instrument of indebtedness itself has no intrinsic value.

The burden to take an oath of denial is not shifted to the defendant, as it is in cases where the plaintiff is a private party and the claim is for money or a chattel having intrinsic value.

The laws of the Holy Temple do not apply as I am writing this lesson. May it please Hashem that by the time this lesson appears in print next week, that the Holy Temple will be in existence. Cases in which the plaintiff is a synagogue, religious school, a charity for the poor, or for the purchase of a Torah scroll, and similar cases are treated the same as any other plaintiff regarding the Torah oaths to be taken by a defendant.

Examples of real estate claims, the plaintiff (without adequate proof) sues the defendant to recover two parcels of real estate that the plaintiff claims the defendant sold to him. The defendant admits selling one parcel and denies selling the second parcel. In this case, since the claim is for real estate, the defendant does not have to take a Torah oath of partial denial regarding the second parcel. Had the plaintiff sued to recover two automobiles that the claims the defendant sold to him and if the defendant admitted selling one automobile, the defendant would have to take an oath of partial denial or he would lose the case regarding the second automobile.

The result is the same if the plaintiff sues to recover one parcel of real estate from the defendant who denied the sale. The plaintiff produces one witness to support his claim. The defendant need not take a Torah oath to contradict the one witness, and the defendant will win the case without taking the oath. Had the plaintiff sued for money or for a chattel and produced one witness to support his claim, the defendant would have to take a Torah oath and win the case or refuse to take the oath and lose the case.

Land and everything attached to the land is in the category of real estate. This includes things that at one time were detached and are now attached to the land, such as houses, fence, pipes, and built-in barbecues. Growing crops, trees, fruit on trees, vegetables and everything else that grows from the ground is included in real estate while they are attached to the ground. For example, the owner gives a watchman ten vines to guard and he returns six to the owner and the owner sues for ten and the watchman admits that the owner gave him six to watch and denies that the owner gave him four more to watch. The watchman need not take an oath of partial admission. Reuven sues Shimon to recover two automobiles and two vines. Shimon admits he took two vines to guard, but denies taking the automobiles to watch. Or Shimon admits that he took two automobiles but denies taking two vines to guard. Or Shimon admits that he took one vine and denies taking automobiles. In all these events Shimon does not have to take a Torah oath to win the case regarding the items he denies. The vines are treated as real estate. The denials and admissions regarding the vines are not considered for the Torah oath of partial admissions to apply. It is only when the denial and admission apply to chattels, the automobiles in this case, that the laws of partial admission and partial denials applies. Thus if Shimon admits that he took one automobile and denies that the took a second automobile, and denies that he took one or both vines, he takes a Torah oath of denial regarding the second automobile and a special oath called a revolving oath regarding the vines that he denies.

The landlord sues the tenant for two months’ rent. (The landlord does not have the requisite proof to prove his case.) The tenant admits that he occupied the dwelling for only one month. This is a partial denial and partial admission and the tenant may elect to take a Torah oath of denial to win the case. The landlord having sued for money made this into a money case and not a real estate case. Thus the laws of Torah oaths apply. However, if the landlord sues to evict the tenant for non-payment of rent for two months and the tenant admits he owes rent for one month and denies that he owes rent for the other month, then this is a real estate case and the tenant will win the case regarding the second month without the necessity to take a Torah oath.

Regarding instruments of indebtedness a case may arise as follows: Reuven pleads that he gave Shimon a note of indebtedness to hold, which note evidenced that Levi owed Reuven $100. Shimon denies that Reuven gave him the note to hold. If Reuven’s plea is true, Shimon caused Reuven $100 in damages in not returning the note. (This assumes that without the note Reuven cannot collect from Levi.) Shimon does not have to take a Torah oath to win the case.

The foregoing does not reflect the current status of the halachah since the Rabbis of the Talmud in the fourth century of the Common Era did institute a hesseth oath in some of these situations that the defendant must take to win the case although he need not take a Torah oath to win the case.

IYH, with the next lesson we shall start the topic of collection of debts according to halachah.

The subject matter of this lesson is more fully discussed in Vol. III, Ch.95 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 the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org.

BLESSING ON SMELL

Our parsha discusses the making of the special scented oil for anointing the utensils of the Mikdash and the incense used as part of the service (Shemot 30:22-38). The prominence of these mixtures testifies to the special significance of the sense of smell in the Torah; another expression of this importance is the requirement to make a blessing on fragrances.

ENJOYMENT OF THE SOUL

While the blessings on enjoyments are technically of Rabbinic origin, our Sages suggest a Biblical source for the obligation to make a blessing on pleasing fragrances. The verse “All the soul shall praise God” (Tehillim 150:6) teaches us that there is a praise of G-d which belongs to the soul alone. The Talmud asks, “What is it that provides enjoyment for the soul, but not for the body? Fragrance” (Berakhot 43b).

At the simplest level, the statement that smell benefits the soul and not the body means that smell does not fulfill any bodily need and does not become part of the body - unlike food and drink. For this reason, we could think that it is not a real or substantial enjoyment, and does not require a blessing. That is why a Biblical source (or hint) for the obligation is required.

Yet our Sages seem to be indicating a positive trait of scent - that it, uniquely, is the enjoyment of the soul - and not just the negative trait that it is not the enjoyment of the body. (After all, when food is tasted without bodily enjoyment there is no blessing – SA OC 210:2.) Smell seems to have a special connection to the spirit.

In secular culture also, smell represents to us the essence and innerness of the object. (Indeed, the word “essence” is used to refer to a scent.) It is what remains when the object itself is gone. When all appears well, we may express our instinctive feeling of unease by saying that something “smells funny”. “The eye can be deceived, but the nose knows.”

Smell is also considered the most evocative, the most inner, and the most primitive of our senses. Not only does it penetrate the innerness of the object, it also penetrates to our own innerness.

So of all our senses, smell creates the most direct connection between the innerness of the object we perceive and our own inner selves. While the body appreciates decoration, the enjoyment of the soul is to encounter something directly, as it truly is.

A SMELL WITH NO SOURCE

Blessings on enjoyments are not on the sense of pleasure itself but rather on the object which gives us enjoyment. Since material enjoyments are ultimately gifts from HaShem, these blessings are in effect an acknowledgment of the spiritual aspect of the material world. Coarse matter becomes the medium for HaShem to give us enjoyment and uplifting, and thereby a medium for us to strengthen our connection to Him.

Without this encounter with reality, there is no occasion for a berakha, and indeed it is a grave transgression to say a blessing in vain, without any tangible object of blessing. Such a “berakha levatala” suggests a partition or separation between G-d and His world.

The idea that a blessing must connect us with the spiritual within the material is reflected in the rule that no berakha is said on a “reiach sheain lo ikar” - a fragrance which has no present and tangible source (SA OC 216:6, 217:3). The berakha is meant to connect us to the world, not to detach us from it by closing us up in a cocoon of mere sensation (see Kuzari III:16).

SMELL AND MOSHIACH

Rabbis:Rav Nachman of BreslavSmell:MoshiachRav Nachman of Breslav points out various sources in which the Moshiach is associated with the sense of smell. Yirmiyahu refers to the Moshiach as the “breath of our noses” (Eichah 4:24). And the word “Moshiach” itself means literally “anointed”, referring to the fragrant oil used to anoint a Jewish king. We could add that one sign of the true Moshiach is that he will be able to “smell and judge” - to determine the guilt and innocence of defendants by directly sensing their inner nature (Sanhedrin 93b).

In turn, Rav Nachman shows how scent, as the innerness of objects which remains even when the object is gone, is a metaphor for the holiness immanent in the material world. Just as scent remains in a vessel even after the perfume has been emptied out, so HaShem’s presence remains in the world even though He has partially removed Himself.

So mankind’s physiological ability to instinctively apprehend objects through their scent is a metaphor and a parallel of our spiritual ability to instinctively apprehend the remnants of G-dliness which inhere in our material world. This ability is limited at this stage of history, but we can develop it by living a spiritual existence and constantly focusing on the G-dly aspect of everything. Soon we will be able to greet the Moshiach, who will instantly and perfectly perceive the spiritual aspect of everything, and transmit his knowledge to mankind.

This is one reason why we make a special point of blessing on spices as Shabbat goes out. Then we have a heightened expectation of greeting EliahuEliahu:Herald of Moshiach who will herald the arrival of Moshiach (Likutei Halakhot, Laws of blessings on Smell).

Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions.

ASK THE REBBE

from the virtual desk of the OU Vebbe Rebbe

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

Question: We bought land in a tropical region to plant noni trees. Someone said that orlah applies, and we cannot benefit from the fruit! If this is true, we will have a tremendous loss. Can we work around the problem by having a non-Jewish partner? We are putting a non-Jew in charge of growing and harvesting the noni (for a 25% share of the sales); we will process and market it.

Intermediate Response: Orlah does apply in Chutz La’aretz, as a halacha l'Moshe miSinai (Oral Tradition given to Moshe) (Kiddushin 39a). Many people don’t know about it, because, in Chutz La’aretz, it applies only when one knows the fruit is orlah (ibid.). You do know! The gemara (Avoda Zara 22a) compares and contrasts partnerships with non-Jews in a new orchard and in a business which is open on Shabbat. If done in the proper way, your non-Jewish partner can buy a share in the land, whereby he will get control and ownership of all the fruit of the first three years, and you will get them after that. If this is feasible, we will send more details. Question (part II): Your suggestion will not help us. We need to get the business going under our control (machinery, marketing) and start selling. There is a shortage of noni fruit worldwide, and we need to insure our market position now. We are willing to give all profits to tzedaka for the first three years! By the way, noni fruits taste and smell horrible. They are extremely healthy and can be used only for vitamins and as no more than 10% of a juice. Does that make a difference?

Answer (part II): Your last piece of information was crucial. Rav S.Z. Orbach zt”l (Minchat Shlomo 71.4) writes that he believes that orlah applies only to edible fruits, not those that can be used only for their extract. The logic is as follows. Orlah does apply even to benefit from uses other than eating (burning, making paint - Pesachim 22b), but that is in regard to the fruit of “food-producing trees” (Vayikra 16:23). However, if the fruit is inedible, and is used only for its extract, then it isn’t included in the prohibition. Although Rav Orbach is not fully decisive in his ruling, there is a rule by doubts on the matter of orlah that one should be stringent in regard to Israeli fruit and lenient on others (Berachot 36a). Therefore, you can rely on the approach that orlah does not apply to noni fruit, as you describe them.

Had we been discussing an edible fruit, the situation would be as follows. A partnership with a non-Jew, which the gemara in Avoda Zara allows on orlah orchards, does not make the fruit permitted. It simply creates a situation where the Jew has no benefit from the fruit during those years. Even fruit which is fully owned by non-Jews is forbidden for Jewish benefit. You, thus, could not sell the fruit, even with the intention to give the money to tzedaka. Future plans do not remove the benefit of the sale. Besides the money, there are other problems. Commerce with forbidden foods is forbidden - details are beyond our present scope (see Yoreh Deah, 117). Also, use of the fruit to obtain a market share itself would be considered benefit. Rama (Yoreh Deah 294:8) rules that one cannot even help pick a non-Jew’s orlah fruit for free, because of the benefit from the favor the non-Jew now owes.

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

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)

Silence without substance is also worthy. But speech without substance is but idle blather.

- Rabbi Menachem Mendel of Vorki

"We beseech from You, grant us knowledge and understanding." (from the weekday Amida) We beseech, that we may know that our knowledge and understanding are from You

- Rabbi Chanoch Henich HaKohen of Alexander

Rite and Reason by Shmuel Pinchas Gelbard

Q Before Pesach, it is customary to collect funds for KIMCHA D'PISCHA (flour for Pesach) or for MA'OT CHITIN (money for wheat) to distribute to the needy and indigent to purchase matza and other Festival provisions (Rama)

A In accord with the statement in the Hagada, KOL DICHFIN YEITEI V'YEICHOL, whoever is hungry, come and eat. We learn from this that it is particularly important on Pesach to be concerned for the poor and the hungry (Sefer HaToda'a). [Ed. note: Practically, the invitation to the poor and hungry is too late at the Seder. Having taken care of their needs before Pesach, we can say those words at the Seder without embarrassment. - PC)

Q Some have a custom to partially cover one's face with the tallit when descending from the BIMA after an Aliya.

A This is in accord with the pasuk (from this week's sedra), And Moshe finished speaking with them and he put a mask on his face."

RITE and REASON is available at local Sfarim stores, in the original Hebrew as well as in English translation. It makes a great gift... even for yourself!

Parsha Pix

Ki Tisa starts with the Half-Shekel mitzva, as in the picture at the top.

Top-right is a faucet, reminder of the mitzva of the kohanim to wash their hands and feet before service in the Mikdash. (And for us to do NETILAT YADAYIM in the morning, before davening and HaMotzi.)

The olive oil in the upper-left is for the anointing oil.

The mortar & pestle is for the Incense as well as the other ingredients in the Shemen HaMishcha.

Lower-left is the picture of the modern day Betzalel and Oholiav looking over the plans for the Mishkan.

The Shabbat candlesticks remind us of the Torah's reminder that Shabbat takes priority over the building of the Mikdash.

Lower-right is the Davka graphic of the Eigel HaZahav.

Above that are the Luchot before they broke, or maybe it's the second pair.

The YUD-GIMMEL at the top are the MIDOT of HaShem that He taught us to be used when we, as a community, turn to Him in special prayer.

The stool has 3 legs, or SHALOSH REGALIM, a play on Pesach, Shavuot, and Sukkot mentioned in the sedra.

The large NUN and REISH are for the large letters in the sedra. (When using the ParshaPix with the family and Shabbat guest, ask if anyone knows any reasons for these two large letters. Of course, it pays to know the answers in advance, in case no one volunteers to explain them.)

The ax is to be used to destroy AVODA ZARA in the Land, as we are commanded in 34:13.

That leaves the welder's mask that Moshe used to cover his radiant face when he was with the people. (Note: After viewing many, many masks from various clipart collections, all were rejected except for the welder's mask, since the protection it usually affords the wearer can here symbolically represent protection of the beholders from the radiance of Moshe's face.)

TTRIDDLES

Continuing apologies to those who submit solution sets each week and are not sufficiently mentioned in Torah Tidbits. You deserve recognition, and you have my sincere thanks for your efforts.

Last week's (T'TZAVEH, PURIM) TTriddles:

[1] If it is an ad... (page 4, column 2)

[2] The Aramaic linguistic demonstration of Hoshea’s exchange statement. (6/1)

[3] This year’s Chanuka-Purim switcheroo. (7/2)

[4] It’s probably his English birthday this week. That would explain it. (15/2)

[5] Sam Crawford’s Purim (24/1)

[6] Haman leads & Mordechai rides Sir Barton (24/1)

[7] Mr. Peeble and Ogee. Ring a bell? (25/1)

[8] A port city advisor (26/2)

[9] Text in box on page 27, column 1

[10] One once, three once, ten once, twelve - eight times (page 29, above bottom ad)

[11] No’ach, Avraham, Eisav, Yaakov, Lavan, Chamor, Yosef, Yehuda, Moshe, Amalek, Yitro, and the ? and the ? (p31/col.2, above bottom ad)

[12] Who in the Maftir; what in the Megila (IV/2)

The solutions, please...

[1] The most common wrong solution was AD D’LO YADA, which seemed to be based on the word AD, and little more. Surprising that so many solvers went for that. Kinda weak, don’t you think? (Then again, who am I to call solutions weak, when the TTriddles themselves leave some people cold.) In this TTriddle, the words themselves were irrelevant. The only important thing is the five consecutive 2-letter words, as in the Maftir for Shabbat-Purim (or the Torah reading for Purim morning, as the case may be) - KI YAD AL KEIS KAH.

[2] This was less a TTriddle than my way of sharing an interesting discovery (while looking for TTriddles). Don’t get me wrong - it is a TTriddle. But its value is mostly in the ‘splainin’ (explaining, that is). TORA, spelled TAV-VAV-REISH-ALEF is a bull or an ox. That much I knew from CHAD GADYA. The Targum for SAFA, hem or rim of the neck-hole of the ME’IL of the Kohen Gadol is also TORA. What came to mind when I saw that, is the famous statement of Hoshea (towards the beginning of the Haftara for Shabbat Shuva) - namely, V’N’SHALMA PARIM S’FATEINU. Let our lips replace the bulls (animals, korbanot). Safa meaning lip is NOT translated of TORA, but another SAFA is. And that was good enough to raise my eyebrow and come up with this TTriddle. I really didn’t expect anyone to get this (MM/Bklyn sort of did), but that wasn’t the point. This explanation is the point.

[3] This one, on the other hand, is a real good TTriddle (in mine umble opinion). The only thing I messed up was using the word switcheroo instead of some variation of V’NAHAFOCH HU. Parshat HaShavua of Purim day was T’tzaveh. Some of the topics in the parsha were OLIVE OIL, MENORA, and inauguration of the MIZBEI’ACH. Tell me that isn’t a perfect Parsha companion for Chanuka. This year, Shabbat Chanuka was Parshat Vayeishev. The Sar HaMashkim, wine steward, is perfect for Purim. The baker could make the Hamantashen, but more importantly, we was hanged, which again, suits Purim admirably. And Potifar was a SARIS of the king. The Megila repeatedly refers to SARISEI HAMELECH. (In Mikeitz there are many parallels to the Megila, even more substantial than those cited for Vayeishev, but all in all, it’s a solid TTriddle.

[4] Parshat T’tzaveh is associated with 7 Adar, Moshe Rabeinu’s birthdate and yahrzeit. The usual proximity is used to explain the absence of Moshe’s name from T’tzaveh. (There are other reasons too.) This year, 7 Adar was Erev Shabbat T’ruma. People who noticed that, asked about T’tzaveh. The wording of the TTriddle is a flippant non-answer to the question.

[5] Sam Crawford was an oldtime baseball player who holds the major league record for TRIPLES. This was simply a reminder of Purim M’shulash, TRIPPPLE PURIM. (And if you’ll ask, How am I supposed to know who Sam Crawford is/was? The answer is, INTERNET and a search engine. If RHM can do it (with HA’s help), then you can, too.

[6] This was another TRIPPPLE PURIM TTriddle. But a nicer one than Sam. Haman leads Mordechai on a horse. Mordechai was wearing the king’s crown. Sir Barton was a horse, the first TRIPLE CROWN winner.

[7] Here’s another one that was solved by several perople via a web search. (A trivia nut could have done it with his own brain’s memory.) Mr. Peebles was the owner of the pet shop and Ogee was the little girl who wanted to buy the main occupant of the pet shop’s window — Magilla Gorilla.

[8] Here’s a TTriddle that brings us back to normal. Straightforward, no web connections necessary. The answer is TARSHISH, which was the port city from which Yona attempted to flee from G-d. Tarshish was also one of the advisors of Achashveirosh, the fourth of the seven listed in Esther 1:14.

[9] This really wasn’t a TTriddle, but rather some Purim fun. Taken from FRUMSPEAK, the half-serious, half-fun book on Yeshivish, that yeshiva-, Hebrew-, and Yiddish-influenced version of English spoken by many Anglo shtaigers, it is the Yeshivish rendition of the beginning of Hamlet’s soliloquy, To be or not to be...

[10] This one refers to the names of the months of the Jewish Calendar that are mentioned in Megilat Esther. Month number One, Nisan, is mentioned once. The third month Sivan and the tenth month Tevet are each mentioned once. The twelfth month Adar, is mentioned in the Megila 8 times.

[11] This one should have had one more part to it at the end — and whom? The key to the whole TTriddle is the word VAYAVO, and he came. Germane to last Shabbat was VAYAVO AMALEK, and the Megila’s HATACH, HAMELECH V’HAMAN (twice, both of the private parties with Esther, and just by himself, HAMAN. The people mentioned in the TTriddle all follow the word VAYAVO in the Chumash. The two question marks refer to HA’ISH (Eliezer) and HAPALIT (the one who told Avra(ha)m that his nephew Lot had been captured).

[12] This was the most-solved of the TTriddles, even by the fraternal Bnei Braqer. CHUR was a who in the Maftir and a what in the Megila.

And that’s it for the T’TZAVEH-PURIM TTriddles. Remember, that TTriddles can be fun to read about, even if you don’t try solving them. But you might even have more fun trying to solve them. Try them with your family and Shabbat guests. Although TTriddles can be solved alone, the experience of most solvers is that they are more fun as a group effort.

This week, RHM and MM/Bklyn worked hard at their solution sets, other solvers probably were distracted by Purim, but the honors and the double prize (a CD album from Noam Productions - the great music shops in Geula - 8 Malchei Yisrael - and at the Rav Shefa mall, and a game from Big Deal, the place where shopping is practical yet full of surprises and always fun, also in Geula - 15 Malchei Yisrael - and right off the Midrachov on Rechov Lunz) go to ZviR.

This weeks TTRIDDLES

[1] 7 times in a 22-day period

[2] TZALI and SHEITZEI are closer for Ashkenazim than S'faradim

[3] Hints at the oscillation between high spiritual level of Mishkan building to the depths of the Gold Calf

[4] On the Euphrates, it smells nice; on L.I. it's fishy

Slim pickings this week. Sorry.

From the Desk of the Director

Dear TT reader,

Parshat Ki Tissah raises some interesting questions about leadership - for example, the unthinkable scenario of Aharon Hacohen acquiescing to the demands of a confused people “to make gods that will rise before us,” behavior that resulted in the creation of the Golden Calf.

Aharon’s relationship with the people was particularly intriguing. For, in contrast to Moshe, Aharon was very close to them; he was an arbiter of peace. But could it be that Aharon was so enamored with this relationship that he would do anything to maintain the people’s favor? In this light, Moshe’s retribution is very apt: “What did this people do to you?”

The commentators try to find an explanation: The Ohr Hachaim recognizes that the idol was a gesture but cannot fathom how Aharon would so sin. Sforno contends that Aharon should not have let the people rejoice once the calf was fashioned. Rashi argues that the mob forced compliance on Aharon, while Ramban suggests that his behavior was, in fact, a hateful retaliation to some wayward misdeed of the people.

Others are more lenient. Aharon, we are told, understood the people’s need for a new leader in Moshe’s absence. He tried to go along with them and use delaying tactics until Moshe’s return. For his part, Aharon reminded Moshe that (having just left Egypt) the people were naturally “disposed to sin”.

Leadership, it seems, is a fine balancing act between taking an ideological stand and conceding to the need for gratification expressed by the masses. Today, not much has changed. There is still a great deal we can learn from the strengths and weaknesses displayed by Aharon Hacohen.

Sincerely yours, Menachem Persoff, Director, Israel Center

NCSY B'YISRAEL NEWS

If you were on the Midrachov on Shushan Purim and thought you saw someone familiar but weren’t quite sure… well, maybe it was our Kharkov madrichim masquerading. Beit Kharkov set out to find their disguised madrichim among the many hidden faces that circulated downtown Jerusalem last Sunday. After all were identified, they returned to our Teichman Youth Center for games and competitions. About 50 kids celebrated and enjoyed seudat Purim together.

Thanks to the admirable efforts of bat sherut Sarah Pinsky, Beit Kharkov just released the third edition of their new newsletter. Together with her newsletter committee, Sarah compiles articles on what’s happening in Israel, divrei Torah, halachic questions, updates on what’s going on back at “home” (Kharkov), personal interviews, jokes, and puzzles. The newsletter is written in Hebrew and Russian and is read by 150 Kharkov olim and madrichim.

HOMEWORK HELPERS: Tutoring and homework help available for all 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center. Call Sarah for more info: 5667787. Kids are coming. We need more volunteers

NCSY’s Gesharim program is up and running. We invite anyone who knows Russian olim in need of bar/bat mitzva preparation to contact us. The program organizes fun-filled activities for youth and their families to introduce them to basic concepts in Judaism. For more information, please contact Sarah, 5667787. ext. 245.

Hey, you in Raanana! How old are you? What are you doing Wednesday evenings? If you are 13-14 years old, Makom BaLev Raanana is waiting for you at Beit Knesset Shivtei Yisrael, at 6:00pm for lots of fun and interesting activities. Questions? Call Shlomit at 054-578-937

Special Pesach Tiyul: Exciting hikes Great evening at the seashore. Your chance to see old friends and meet new ones! Who? All 6-11th graders •Where? To the Carmel •When? April 2,3 •How much? 160NIS Last date for registration: Mar. 18 For more info, please call Daniella at 02-5667787, x246, or 058-650240

Rabbi Michael Fredman, Director; Daniella, Ilana, Sara, B'not Sherut; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net

NESTO•Native English-Speaking Teen Olim

Being raised in a tainted society, as ours can sometimes be, we do not readily see the miracles in our lives. A group of enthused teen-agers, however, tried to do precisely that this week during our Fiddlin' & Food program, after viewing Motel singing to Tzeitel when he finally has Tevye’s approval to marry her. We ranked the miracles

mentioned in the song for their long-term effect on our lives as Jews, and wrestled with the question of why we are so hesitant to accept spectacular events in the world today as being either a nes negilah (revealed miracle) or nes nistar (hidden miracle).

The kids excitement mounted as we discussed last minute details for the Shabbaton that is taking place this Shabbat at the Windmill Hotel. Be sure to read next week about the great program that we had. Our next Shabbaton will take place, BE"H April 27-28 in Chashmonaim- SAVE THE DATE!

This Tuesday we organizing a drama workshop. The workshop will begin at

7:45pm after refreshments, which begin at 7:00pm.

Motzie Shabbat, March 24th is the NESTO Parents’ Malave Malkah at the home of Chavi and Gabe Saltan in Beit Shemesh. Please call the office for details and reservations. If there are enough requests, transportation will be arranged from Yerushalyaim. A speaker, and interactive program is planned, with a bagel buffet. There is no charge for this event.

Flyers for the Golan trip will be mailed next week. Save April 1st & 2nd.

The first ever NESTO Family BBQ. April 15 - Isru Chag. Kids bring your parents - parents bring your kids - this is the first and last family program of the year! More information in the weeks to come.

Let's take... a Closer Look at Leah Fredman who lives in Ramot, is a long-standing member of NESTO and will be graduating this June. NESTO wishes her a mazal tov on her new appointment as bat sherut of Tehilla.

Q. When did you make aliyah, from where, and for what reasons?

A. In Aug. of 1984, due to my parents zionistic ideoligies, I made aliya from NYC. Some quick math will show that at the time I was just over a year old, and it's possible that due to my age, my parents did not ask me if I wanted to be dragged half way across the world to Israel. I, believe, however, that even had I been a lot older they would have moved regardless of what I would have said. But you never know...

Q. What is one of the difficulties that you have encounter as an olah?

A. Since I've been here from the age of one I've never encountered any kind of 'fitting in' difficulties. The one thing that has always bothered me though is that although my English is very good, it's not as good as an American's, and although my Hebrew is excellent, I always feel it's not as good as my Israeli friends'... I guess I just feel sort of stuck in the middle...

Q. If you had to decide now whether or not to make aliyah, would you?

A. YES. I really like Israel, and most of all I like the Israeli people. Although it's true that politeness is not one of the Israelis stronger traits I feel that the people here are alot more genuine than the people in the States. The Israeli people have gone through so much that their whole view of life is completely different than any other nation. That view brings them to care about the right things, to be united, and to bond with their land.

Q If you could be a vegetable, which vegetable would you be?

A. I don't do vegetables, but I'd love to be a Zebra...

NESTO is the Israel Center's youth program for Anglo-Israelis

tel. 566-7787 ext. 245 • fax: 561-7432

silvera@mail.biu.ac.il • www.zyworld.com/nesto

Rabbi Avi Silverman, director; Daniel Stambler, asst. dir.; Ilana Milo, Bat Sherut

TIYULIM

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

TIYUL TALK

[1] Final call for the Shabbaton with Rabbi Reuven Aberman - Deadline for registration is NOON on Wednesday, March 21st.

[2] Davening and meals for Shabbat-Erev Pesach (April 6 & 7) Session 1 is Friday night - candle lighting at 5:27pm, Mincha at 5:45pm. The meal will be at 7:00pm. Session 2 is Shabbat morning. Shacharit at 6:30am, meal at approx. 8:15am. The morning meal will be split with benching and a mini-shiur so that we can begin Seuda Shlishit before the end of Chametz-eating time. Each meal will have Chametzdik HaMotzi, but the rest of the food will be Pesachdik. The "pressure" in the morning will be for the second HaMotzi, but the meal itself will be more leisurely. Cost will be $20 p.p. per session. Advance registration only. Geared for families, couples, singles. Call soon; we're filling up.

[3] Davening and meals on the second days of Yom Tov (Sunday night, Monday morning Apr. 8,9 and Motza'ei Shabbat, Sunday morning Apr. 14,15.) Second Seder will be $30 for adults, $15 for students (subsidized). Other meals, $20 and $10.

Join us for our upcoming Israel Center in-house SHABBATON. Friday-Shabbat March 23-24. Shabbat Parshat VayakHel-P'kudei HaChodesh (machar chodesh) at the Seymour J. Abrams Orthodox Union Jerusalem World Center. Davening in our beautiful Wolinetz Family Beit Knesset "Ohel Shmuel". Meals in the Blumenfeld Hall, Kiddush in the Teichman Youth Center (or in the Garden, weather permitting). Mehadrin - Shmita L'chumra, meals catered by Shockettino Caterers. Theme: Pesach is Coming! Scholar-in-Residence: Rabbi Reuven Aberman. 150NIS per person (165 for non-members)

Housing: When you call to reserve a place for the Shabbaton (which you should do very soon, since we're keeping a limit to the number of participants - first come first served), tell us whether

[1] you live in walking distance and don't need housing,

[2] you are from out of the neighborhood but have a place to stay in the area,

[3] you need home hospitality with a family in the neighborhood, or

[4] you would like a hotel room at the Windmill (add 300NIS per COUPLE)

Call the Center and dial 204 for Ita Rochel or 211 for the Tiyul Hotline

Also... If you live in the proximity of the Israel Center and would be willing to host (sleeping only) Shabbaton participants, please call us. Thank you.

It is NOT too early to make your plans for Shavuot

The Israel Council of Yisrael Hatzair and the OU Israel Center are pleased to present... Shavuot 5761 at the Lavi Kibbutz Hotel Friday to Tuesday, May 25-29 • 4 nights, 5 days Tikun Leil Shavuot • Simchat Yom Tov • Oneg Shabbat. Scholar-in-Residence: Rabbi Emanuel Quint Mehadrin Kosher cuisine • Shmita L'Chumra. All meals from Friday dinner thru Tuesday breakfast (plus light lunch on Friday). Rich & varied menu in honor of Shabbat and Yom Tov. Indoor swimming pool • Tiyul Sunday morning. Price: 1270NIS ($310) p.p.f/b (dbl. occ.) - members Non-members - 1310NIS, ($320) Add 250NIS for single supplement Leave Friday 9:00am, return Tuesday 5:00pm Round-trip transportation, pick-up at Israel Center (22 Keren HaYesod) Heichal Shlomo, 58 King George Street "The Pinsker", 22 Pinsker Limited number of rooms in new wing available (max. 3 people per room - other rooms can take 4 people) to be distributed in order of payment. Reserve early. Call Yisrael Hatzair to reserve: 02- 623 1361Mail to: P.O.B. 7306, Jerusalem 91072 (checks should be made payable to Yisrael Hatzair)

From Remembrance, (Yom H'Shoah V'Hag'vura) to Remembrance (Yom Hazikaron L'Chayalei TZAHAL) with David Magence Thursday, April 19 Mount Zion • the "City Line" • No-man's land •Chamber of the Holocaust, the pre-Yad v'Shem Holocaust memorial •Traditional Tomb of King David •Story of the "Cone", the last attempt to take the Old City during the War of Independence •Zion Gate, count the bullet marks from 1948 •The Jewish Quarter in the War of Independence including the "One Last Day" exhibit (photographs of the capture and surrender of the Jewish Quarter) Memorial to the 65 Jews killed during the six months of siege and battle Times & prices to be announced

Mystery Tiyul sponsored by Moadon Sanhedria, Wednesday, May 2 • Hints: highest spot, 360°, underground with story, 100th birthday, and one more place

ONE DAY TIYUL with Barnea Levi Selavan • Tuesday, April 24 •Birthpangs of Conflict • Many people participated in the creation of the State of Israel, and they came from quite different perspectives. Most have heard the story from one - the official government press generally followed the Hagana line and portrayed the Irgun and Lehi as radical destructive groups, and influenced the classic books like O' Jerusalem.

Once Menachem Begin became Prime Minister there was an attempt to change that; and some of us old Betarists always knew "the real story," particularly about the King David Hotel operation.

Yitzchak Shamir is a Lehi man; even fewer people know this approach from the inside.

Today's government is a fascinating mix of "ideologies" (that's a deep problem) and to understand the roots of the people operating together, what binds them and what separates them – this is the perfect TIYUL!

We will go to places that portray the different streams, to places that pull it all together, and raise question that will leave you with much to think about.

There's more! Details to follow...Some special experiences in store

Eilat at the Shalom Plaza •SUN thru THU, May 6-10 •Same wonderful 4-star mehadrin/shmita-l'chumra hotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS

Sanhedrin Tiyul & Shabbaton • Lag Ba'Omer Weekend •Friday to Sunday, May 11-13 • Foundation Stone and the Israel Center present The Return of the Sanhedrin Experience • Yerushalayim • Yavne • Usha • Shefar'am • Beit She'arim • Zippori • T'verya, Feel the power of the Torah and a Sanhedrin-Shabbat at Kibbutz Lavi, • Guest speakers • Lavi Guest House • Admissions to Attractions • Shiurim • Pool • and much, much more... details to follow

Monday, May 21 • Yom Yerushalayim Details to come • Something Special in honor of Jerusalem