Shabbat Parshat KORACH
We read/learn the 4th perek of Pirkei Avot
Halachic Times for Jerusalem (Summer time)
Correct for TT #474 • Ranges are for THU-THU, 30 Sivan - 7 Tamuz (June 21-28)
For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account).
For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.)
Candle lighting - 7:13pm (earliest - 6:23pm)
Havdala - 8:32pm (Rabbeinu Tam - 9:06pm)
Earliest Shacharit • 4:29-4:31am
Sunrise •5:29-5:31am (5:34-5:36¼am)
Sof Z'man Kri'at Sh'ma • 9:04-9:06am (8:08-8:10am)
Sof Z'man Shacharit • 10:16-10:18am (9:39-9:41am)
Chatzot (halachic noon) • 12:41-12:42¼pm
Mincha Gedola (earliest Mincha) • 1:17-1:19pm
Plag Mincha • 6:23-6:24pm
Sunset • 7:53-7:53½pm (7:47½-7:48¼pm)
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.
With the announced (average) Molad being on Thursday morning, three days later brings us to Sunday morning. Therefore, the first opportunity for Kiddush L'vana for those who hold 72 hours after the Molad (Minhag Yerushalayim, opinion attributed to the GR"A) can (and should) be said on Sunday night (June 24th). 7-day people can say K.L. on Thursday night, and those who say K.L. only on Motza'ei Shabbat will have their chance next Motza'ei Shabbat Parshat Chukat (June 30th). It should be obvious from the preceding paragraph that the Molad of each month does have a relevance to our current day practice. Last week's point was that the Molad of each month does not determine Rosh Chodesh (except for Tishrei), although it stays close enough to Rosh Chodesh to be used for K.L. timing. As to the Molad being on Rosh Chodesh... in some years, it doesn't happen at all and in others (such as 5762) it happens almost every month. Often, it's somewhere between those extremes.
Last Week's Loose Ends
Let's first take a look at the different types of sins recorded in both Shlach and Korach. The Sin of the Spies was widespread throughout the community. The Wood Gatherer was a sin of an individual. Korach's Rebellion involved a large group of individuals, so we can put it somewhere between the two examples from Shlach.
However, group or community - the sin starts with an individual or a small group of individuals. And sometimes, it gains momentum. Korach actively recruited people from among his own tribe of Levi and from neighboring Reuven. The Meraglim did the same thing on a grander scale by panicking the whole generation (adult males). The initiators are charged with the primary responsibility, and punished accordingly. We can say that their sin is compounded by the additional, very serious sin of "causing others to sin". In contrast, the Wood Gatherer sinned on his own and was punished on his own
And that's where it ended, sort of.
A further point to keep in mind is that each individual – instigator and instigatee – are usually held accountable, sometimes differently, but peer pressure and following orders, and he made me do it are usually not acceptable as excuses for one's actions.
On another note, in discussing the Sin of the Spies in our time, it is important to point out (again) that not every Jew in Chutz LaAretz can be faulted for falling into the Meraglim trap of criticizing and discouraging people from making Aliya or visiting Israel. Many, in fact, are true advocates of the Kalev and Yehosha approach.
On the other hand, sad to say, there are Jews who live in Israel who seem to follow the 10 rather than the two. Unfortunately, one can hear DIBA RA'A AL HAARETZ (bad-mouthing of E.Y.) from people who live here.
And should we mention those who are afraid - and spread their fear - of going to Jerusalem, or the Old City, or the Gush, or Katif, or Kever Rachel or Hebron...
Paralyzing fear can be an indication of a lack of Bitachon, or it might be a practical handling of a difficult situation. I am not ready to judge that. But panicky talk about the MATZAV can have a very negative effect on others and sounds like it is the Sin of the Spies, all over again.
Every Jew - here and abroad - must not only rally to the call of Kalev and Yehoshua, we must BE Kalev and Yehoshua with complete confidence in G-d, that "we will certainly prevail".
38th of the 54 sedras; 5th of 10 in Bamidbar
Written on 184 lines in a Sefer Torah (rank: 32)
13 Parshiyot; 7 open and 6 closed
95 p'sukim - ranks 39th (9th of 10 in Bamidbar)
1409 words - ranks 36th (9th of 10)
5325 letters - ranks 35th (9th of 10)
Above average in words & letters per pasuk. Korach is a short sedra with fairly long p'sukim
9 mitzvot of 613; 5 positive and 4 prohibitions
Average per sedra: 11.35. Adjusted average for Korach based on number of p'sukim: 9.96. But based on number of lines: 5.67.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to the Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 13 p'sukim - 16:1-13
"And Korach took".
Commentators suggest different meanings for this phrase:
Korach took the Reuvenites with him in his rebellion against Moshe;
Korach "took with words" (i.e. persuaded) others to join his rebellion.
Korach "took apart" - split people between himself and Moshe.
Korach is identified as the son of Yitzhar, grandson of K'hat, great grandson of Levi. It is quite unusual to identify biblical personalities as such. Rashi points out that the lineage mentioned in the pasuk stops before reaching Yaakov Avinu who foresaw Korach's wickedness and pleaded with G-d not to be included in the Torah's account of Korach's deeds. On the other hand, it reached back to Levi because Korach's being from Levi was the major factor involved in the whole episode.
Korach, Datan & Aviram and ON b. Pelet (who backed out in time) challenge Moshe's authority. Korach enlists 250 men to publicize his/their "cause".
[SDT] Korach was a first cousin of Moshe and Aharon. He felt slighted by the fact that both top positions - the leadership and Kohen Gadol-ship - went to two of his uncle Amram's sons (Moshe & Aharon) and the leadership of the K'hat family went to another cousin, the son of Korach's father's younger brother - Elitzafan b. Uziel. Korach found sympathy for his cause within the tribe of Reuven because Reuven himself was passed over for the leadership (which went to Yehuda), the birthright (Yosef received the double portion of the firstborn in the form of the tribes of Ephraim and Menashe) and the Kehuna/Leviya.
Moshe proposes a test - both Aharon and Korach's people will offer incense before G-d and G-d will indicate whom He chooses. Moshe tries to talk Korach out of his fight by telling him that being a Levi is special - why seek more? Moshe then calls for Datan & Aviram (from here we learn that the court sends a deputy - a shoteir - to bring in an accused party); they arrogantly refuse Moshe's summons.
[SDT] Sources tell us that Korach taunted Moshe Rabeinu with two mocking questions - A talit made completely of T'cheilet, does it require Tzitzit (with the T'cheilet strand)? A house filled with Torah scrolls, does it require a mezuza? Both questions pointed to the same argument: A Nation of holy people, people who heard G-d's Voice at Sinai, do they require holy leaders? The basis of suggesting the talit question is the juxtaposition of the Korach episode to the portion of Tzitzit at the end of last week's sedra. The Kli Yakar suggests that the mezuza question is alluded to by the description of Datan & Aviram arrogantly standing at the doorway of their tent and mocking G-d's commandments and Moshe's leadership.
Levi - Second Aliya - 6 p'sukim - 16:14-19
Datan & Aviram, two people with a long record of evil behavior, compounded their wickedness with the unpardonable affront to the Land of Israel by referring to Egypt as "the land flowing with milk and honey" that Moshe took us out of, to "kill us in the wilderness".
Moshe angrily asks G-d not to accept the incense offerings of Korach's group. Moshe then reiterates the challenge to Korach. Korach gathers the People to witness the "showdown"; the 250 people and Aharon will each have the special vessel onto which they will place a glowing coal, onto which they will put the incense and they will all be standing at the entrance to the Ohel Mo'ed. G-d's "glory" was revealed to the People.
[SDT] The Gemara tells us that when Korach challenged Moshe's authority, it was the Sun and the Moon that appeared before G-d and said: If you side with the son of Amram (i.e. Moshe), then we will continue to shine; if not, we stop shining. What is the significance of this statement from the Gemara? One commentator points out that the Sun and the Moon were originally of equal greatness, and the Moon was diminished because "two kings cannot rule with one crown". This was exactly one of the problems with Korach's arguments, so the Sun and Moon were particularly appropriate participants in this issue. Notice that not only must the sun acknowledge the situation, but so must the moon. Korach's downfall was his lack of acceptance of a moon-like role.
[Train of thought... When the Moon's brightness was diminished, so that there not be two equal rulers in the sky, it got the worse end of the deal. So as compensation, the Moon sometimes is visible during the day, when the Sun is out, but the Sun shines exclusively during the day. Except for above the Arctic Circle and below the Antarctic Circle, where the Sun reigns day and night. Ah, but only for half the year. The other half of the year, it is out of the picture completely. So that evens out. But the visibility of the Moon by day does restore a little balance.]
Shlishi - Third Aliya - 24 p'sukim - 16:20-17:8
G-d tells Moshe and Aharon to separate themselves from the rest of the People so that He will destroy them. Moshe - even while being upset in the extreme with the challenge to his own integrity - pleads on behalf of the People before G-d, asking Him not to punish the multitude because of the sins of an individual. Moshe warns the People to separate themselves (physically and psychologically) from Korach and his followers lest they be included in the punishment to come. Moshe declares that all will know that G-d has sent him to do all that he does. If these wicked people shall die in a similar manner to others, then G-d has not sent Moshe. But if G-d will "supply" a new creation and the earth will open its mouth and swallow Korach and company and all that belongs to them, then all will know that these people have truly rebelled against G-d. As Moshe finished these words, the earth beneath them split, opened and swallowed all with Korach. (Implication from the p'sukim is that the People did not actually die but left this world in this unusual and miraculous manner.)
The People shouted in panic when they witnessed what was happening. A Divine fire consumed the 250 incense offerers. G-d tells Moshe to tell Elazar b. Aharon to collect the fire-pans and scatter the burning coals. The copper from the pans was to be used to plate the Mizbei'ach as a reminder that a non-Kohen must not attempt to usurp the Kohen's authority.
The next day, the People, fearing retribution, complained against Moshe for killing (part of) G-d's Nation. G-d's Cloud descended upon the Ohel Mo'ed and Moshe and Aharon went there for instructions.
[SDT] The earth not only swallowed Korach's gang, but their possessions as well. The message, says IMREI SHEFER, is that one's wealth often causes a person to be arrogant. This, in turn, leads sometimes to challenging authority. The people's possessions were not innocent bystanders, so to speak, to Korach's rebellion.
Note that in Korach's rebellion we see not only two punishments, but two very different kinds of punishments, which, in turn, reflect the types of sin. Datan and Aviram and their ilk were plunged down into the bowels of the Earth. But the 250 K'toret-offerers, they were honorable people. They were godly. The Torah testifies to that when we are first introduced to them. They honestly believed that they were making proper offerings to G-d. Otherwise, they would not have risked their lives. They must have been surprised to have failed! Their sin was reaching TOO high towards the Divine. And their punishment was to be struck down by Divine fire (as had been Nadav and Avihu).
Here's another thought... Moshe was chosen by G-d to lead the people. True. And he will always be on a higher level than the rest of us. We, not G-d, elevated Moshe even higher. We decided that we did not want to hear the "Voice of G-d" anymore and we requested that Moshe tell us what G-d wants of us, and we would comply. G-d spoke to all of Israel. That was the plan. And that put all of Israel on the level of prophecy. With Moshe as the chief prophet. We forfeited our direct communication with G-d, and we made Moshe the ONLY prophet. (Let's not complicate the issue with the 70 elders who shared of Moshe's prophecy, like a candle that lights others.)
The Gemara says that the "deal" that the People of Israel made at Sinai concerning not having direct communication from G-d, was an irrevocable, forever deal. Korach wanted to change his mind. Perhaps he was no longer confident that Moshe could actually bring the People into Eretz Yisra'el, after the whole Meraglim fiasco. The merit of this theory is that it balances the motivations of Korach's gang. Datan and Aviram were BAD. The K'toret bringers were not necessarily evil. Probably not.
R'VI'I - Fourth Aliya - 7 p'sukim - 17:9-15
Once again G-d "suggests" that He destroy the People. This time Moshe does not plead with G-d on their behalf but immediately instructs Aharon to burn incense on coals from the Altar and that he should pass among the People to stop the plague that had already begun. This quick action stopped the plague which had already claimed 14,700 lives, not counting those who perished in the Korach incident.
Sometimes, in times of trouble, Moshe prays to G-d extensively. His prayer after the Sin of the Golden Calf is an example of long prayer. We can even say that it was a prayer that lasted 40 days. When Miriam was stricken with Tzora'at, Moshe uttered to short 5-word (11 letter) prayer for her wellbeing - KEIL NA R'FA NA LAH. And at this point in Korach, Moshe senses that prayer will not work - swift action is called for.
Another way to look at this is that "And they fell on their faces" means they had no prayers to offer. This told them that disaster will immediately follow (the plague) and therefore they acted immediately to stop it.
The Torah speaks of the 10 times we "tried G-d's patience" in the Midbar.
This is one of the items we are supposed to always remember. Pirkei Avot (5th perek) mentions this among its series of tens. Let's take a look at three of the times - the Sin of the Golden Calf, the Sin of the Spies, and Korach's rebellion.
CHEIT HA'EIGEL resulted in the deaths of the actual perpetrators (3000 men), but the rest of the People were basically forgiven after Moshe's pleading. The spies themselves were killed, the adult male population was banned from entry into Eretz Yisrael, and were to die out in the course of the 40 years of wandering. It might not sound like it, but the people were basically forgiven for this too (but with harsher punishment).
In contrast, the 250 incense offerers were consumed by fire, Korach, Datan and Aviram and their people, households, and possessions were swallowed up by the Earth, and for complaining in the aftermath of the Korach rebellion, a plague erupted and claimed 14,700 lives "on the spot". The plague was "contained" by Moshe's swift actions. A heavy price was paid for the Korach fiasco.
Combining different ideas in the commentaries, we can suggest the following: The Sin of the Golden Calf represents sins against G-d. He can be, and often is, most forgiving for that kind of sin. The sin of the spies was an affront to Eretz Yisrael. This, so to speak, G-d considered a graver sin, and was less forgiving. Korach's rebellion was directed against Moshe. It was a BEIN ADAM L'CHAVEIRO issue. These are the kinds of sins that G-d is least willing to forgive.
The same observation has been made in comparing the Flood, which came as a result of a breakdown in society, with the Tower of Babel, where people united to rebel against G-d. The punishment was much less severe in that case.
Chamishi - Fifth Aliya - 9 p'sukim - 17:16-24
G-d tells Moshe to speak to the People and take a staff from each of the tribal leaders, the staff to be inscribed with the leader's name. The name of Aharon was to be inscribed on the staff representing the tribe of Levi. The staffs were to be placed in the Ohel Mo'ed. The person whom G-d shall choose, his staff shall blossom; this manifestation of G-d's choice shall hopefully put an end to the complaints and confusion of the People. The People did as instructed and the staffs were placed in the "Tent of Testimony" overnight. On the following day Aharon's staff had blossomed. Moshe showed the staffs to the People and each tribe took its staff back.
G-d's choice of almond is significant. The almond is the fasted to develop flowers, buds, and fruit. Those who challenge to status of the Kohanim were dealt with very swiftly. The people seemed to have felt the speed with which G-d dealt with the rebels and it devastated them (as mere observers).
Shishi - Sixth Aliya - 24 p'sukim - 17:25-18:20
G-d tells Moshe to return Aharon's staff to the Mishkan as a reminder to the People not to rebel or complain. Moshe does as instructed. The People express their feelings of despondency and fear of Divine punishment for their various lapses. G-d reiterates that the Kohanim and Leviyim hold special positions and have the responsibility to avoid risking their lives by overstepping their bounds.
Leviyim are required to guard the Mikdash . (Honor guard)
[In fact, there were 24 watchposts, 21 of which were manned by Leviyim; three were within the Temple and were manned by Kohanim.]
Kohanim and Leviyim are forbidden to perform each others sacred tasks . A non-Kohen/Levi may not work in the Temple . It is forbidden to disregard the obligations of the Temple honor-guard .
The Torah next lists several gifts that are given to the Kohen - the meat of certain korbanot, t'ruma, bikurim, consecrated objects, the firstborn of kosher farm animals and the redemption/exchange for a firstborn donkey. Firstborn humans are to be redeemed for 5 silver shekels .
Firstborn cow/goat/sheep may not be redeemed , but must be brought as a korban within a year (if unfit for the Altar, the b'chor is the possession of the kohen without restrictions). All gifts of the kehuna (24 in number) are for Aharon and his descendants in perpetuity. However, the Kohen does not receive a portion of land in Israel. (This is the basis of the complex intertwined relationship between kohen and non-kohen.)
Note that there are more mitzvot mentioned here than are numbered among the 613. The ones not numbered are counted elsewhere in the Torah, and are referred to here in the context of that which is due the kohen in exchange for his service and life-role.
Speaking of firstborns: Three kinds...
Human firstborns MUST be redeemed. Even though the text of Pidyon HaBen calls for the kohen to ask the father of the baby which he prefers, his son or the 5 silver coins, the father may not opt for the money.
The firstborn of a donkey SHOULD be redeemed, but there is a fallback mitzva, frowned upon but nonetheless on the books and available.
The firstborn of a kosher domesticated farm animal (cow, goat, sheep) MAY NOT be redeemed.
No other firstborns have sanctity and mitzvot associated with them. Not horse or camel, not deer and antelope, not cat or dog or bird, etc. In other words, we do not generalize these mitzvot by saying that the Torah was just using an example.
Sh'vi'i - Seventh Aliya - 12 p'sukim - 18:21-32
The Levi is to receive tithe (1/10 of the produce) from all Israelites. (The 10% is to be taken AFTER the T'ruma was taken off for the Kohen, which is about 2%.) This is his due in exchange for this work in the Mikdash.
Leviyim also do not receive land; their role is that of a spiritual functionary. They receive Ma'aser in lieu of a portion of land. (They also had 48 cities designated by the Tribes, for them to live in.) The service of the Leviyim in the Mikdash constitutes a positive mitzva . So too it is a mitzva to give Ma'aser Rishon to a Levi . In turn, the Levi is commanded to give l/10 of his tenth to a kohen . This is known as t'rumat ma'aser or ma'aser min hama'aser. This mitzva is performed in a technical way nowadays in Eretz Yisrael to permit the balance of the produce to us.
Notice that Korach is part story and part mitzva. Pretty differentiated, but definitely interrelated, as we've been saying. Note too the very sobering ending of the sedra. The Korach story is depressing enough, but as a once upon a time, a long time ago, we can keep our distance. Not so the mitzva content of the sedra. There's no fooling around. We don't do these mitzvot, we die. Keep the mitzvot and we will not die. Very strongly put. It partially means, learn the Korach lesson, because it isn't just a story — it applies to each of us.
The last 3 p'sukim are reread for the Maftir.
Haftara - 24 p'sukim -Shmuel Alef 11:14-12:22
Towards the end of Shmuel HaNavi's "career", he renews the kingship of Shaul HaMelech, but he reminds the people that it is a bad idea to have a human king in the first place. He also recounts some of the backsliding and punishments of the people from the time of Moshe (this is a major connection to the sedra), and challenges the people to impugn his behavior over the years. This too has a parallel to Moshe's being upset that the people would rebel against him after all he did for them. Striking among the common points between sedra and Haftara is the invoking of a miracle to "back up" his credentials. The unexpected violent storm, then, parallels in a way, the flowering stick (and the Earth opening to swallow Korach's gang.
Rabbi Julian G. Jacobs, in his book, A Haftara Companion, refers to another significant connection between sedra and haftara, suggested by rabbi S. R. Hirsch. Divrei HaYamim indicates that Shmuel HaNavi was a descendant of Korach. Thus, our Sages might have chosen this portion for the haftara of this specific sedra as if Shmuel HaNavi were coming to atone and make a TIKUN for Korach.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 91•Laws of Agency (Part 2)
Continuing the questions regarding the moneys sent by the debtor to pay his debt to the creditor. The creditor admits that the writing he sent with the agent to collect the moneys from the debtor is his writing. The agent admits receiving the moneys from the debtor. The agent pleads that the moneys were lost by an act of God and that thus he is not liable to the creditor. The creditor now disputes the agent's contention that the moneys were lost by the agent as a result of an act of God. Or else he disputes the statement of the debtor that he gave the moneys to the agent. The agent takes the oath of the bailee, and the agent and the debtor are free of liability. The creditor may have a ban proclaimed against the debtor that he gave the money to the agent.
There is a dispute between the creditor and his agent whether the agent turned over to the creditor the moneys he received from the debtor, the agent pleading that he gave the moneys to the creditor and the creditor pleading that he never received them from the agent. The agent, in the presence of the creditor and the debtor, must take a hesseth oath that he gave the money to the creditor. The creditor can impose a ban on debtors who claim they gave the money to the agent, but did not.
The debtor owes $50 to the creditor. The creditor, in the presence of witnesses, or by his own admission, appointed an agent to collect the money from the debtor. The debtor pleads that he paid the creditor's agent the entire $50 owed and the agent pleads that he delivered the $50 to the creditor. The creditor pleads that he instructed the agent to collect only $20 from the debtor and that the agent did deliver only $20 from the debtor to the creditor. There is an opinion that the debtor, upon taking a hesseth oath of payment of the $50, is free of the other $30, since the creditor did not instruct the debtor to pay only $20.
The debtor pleads that he gave the money to the agent appointed by the creditor, and the agent pleads that he was not given the money by the debtor. The agent thereby admits that he turned no moneys over to the creditor, since he received no money to turn over to him. The creditor now desires to pursue his remedies against the debtor and/or his own agent. The creditor's agent takes a hesseth oath in the presence of the debtor and wins his case against the creditor. The debtor in turn in the presence or the agent, takes a hesseth oath and he wins the case against the creditor.
The creditor did not appoint the messenger as his agent, but rather the debtor appointed the messenger to bring the money to the creditor. Or a person came to the debtor and said that he was appointed by the creditor to get the money to bring it to the creditor, and the debtor believed him and gave him the money. The creditor pleads that he did not appoint the messenger and did not receive the money. The debtor pleads that the messenger took the money, and the messenger pleads that he gave the money to the creditor. If the messenger and the creditor are in Beth Din, the creditor takes an oath holding a sacred object that he did not receive the money and judgment will be entered in favor of the creditor against the debtor. Then the messenger takes a hesseth oath that he gave the money to the creditor and judgment will be entered in favor of the messenger against the debtor if the debtor sues the messenger to obtain the money the creditor pleads he did not receive. If the messenger pleads that the article or money was lost by an act of God, the creditor will obtain a judgment against the debtor without the necessity of having to take an oath. The messenger will take the Torah oath of bailees to be free of liability to the debtor.
If the messenger died or left the country. and the creditor sues the debtor for the money, there is no necessity for the creditor to take the oath that he did not receive the money from the messenger, since the messenger is not here to plead to contradict him and thus require an oath from the creditor. The debtor may have a ban proclaimed against those who have received money to pay off a debt and deny the receipt and sue to collect on a paid debt.
The debtor owes $100 to the creditor. The creditor owes $100 to Reuven. The creditor instructs the debtor to pay the $100 to Reuven. The debtor pleads that he paid the money to Reuven, and Reuven denies having received the money. The debtor takes a hesseth oath that he paid Reuven and is free of liability to the creditor. Reuven takes an oath while holding a sacred object that he did not receive the $100 and the creditor must pay him.
A creditor loans money to the debtor and takes collateral security from the debtor. The creditor deposits the collateral security with Reuven for safekeeping. The creditor makes a demand upon Reuven for the return of the collateral. Reuven responds that the creditor had sent an agent to him to retrieve the collateral, and that pursuant to the wishes of the creditor, Reuven delivered the collateral to the agent of the creditor. Somehow, the debtor is now in possession of the collateral, and the creditor pleads that he has not been repaid and demands the collateral from the debtor. The debtor now pleads that it was the creditor who returned the collateral to him when he repaid the debt to the agent of the creditor and does not owe anything to the creditor. The creditor pleads that he has not appointed any agent to receive the collateral from Reuven or the debt from the debtor, and that there is collusion between Reuven and the debtor. The creditor takes an oath that he did not send any agent, and Reuven will have to pay to the creditor the value of the collateral. The debtor is free of liability without having to take an oath.
A debtor instructs a messenger to deliver an article of personal property to the creditor as security for a debt owed by the debtor. The debtor has several creditors. The messenger does not recall to which creditor of the debtor he gave the article, and they all deny having received the security. The messenger has acted negligently and is liable for the article.
The principal may discharge the agent at any time. Even if the appointment was in writing, or was made in Beth Din, or was made with a kinyan the agent may be discharged orally. The discharge need not be in the presence of witnesses or in the presence of the agent.
What if the creditor appoints an agent to collect the debt from the debtor and the agent was discharged before the agent collected the debt and the debtor paid the agent after the discharge? If the debtor was aware of the discharge before he repaid the debt to the agent, the debtor remains liable until the payment reaches the creditor. If the debtor was not aware of the discharge when he paid the agent, then the debtor is relieved of liability as soon as he pays the agent. If the agent represents the creditor in a lawsuit in Beth Din against the debtor and the debtor is not aware that the agent had been discharged, the judgment rendered by the Beth Din is binding on the creditor if the debtor wins the lawsuit. All of the foregoing applies even if the agent knew that he had been discharged and failed to disclose this to the debtor.
The death of the principal terminates the agency, no matter how the agent was appointed. The debtor's lack of knowledge of the death of the principal does not relieve the debtor of liability until the moneys are delivered to the heirs of the principal if he made payment to the agent after the death of the principal. Therefore if the agent, for any reason whatsoever, including an act of God, does not deliver the money to the heirs, the debtor is not relieved of liability to the heirs.
The subject matter of this lesson is more fully discussed in Vol. IV, Ch.121 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores.
Questions to firstname.lastname@example.org
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh.
Trumah & Maaser
We are accustomed to saying that we give trumah to the Kohen and give maaser to the Levi. Yet a careful look at our parsha shows that this is not quite precise, and there are two related differences between these two “gifts”.
We don’t actually give trumah to the Kohen at all! Rather, we give it to HaShem, who in turn passes it along to the Kohen. “All trumot of sanctity which the children of Israel elevate to HaShem, I have given it to you and your sons and your daughters...” (Bamidbar 18:19). And regarding the trumah which the Levi gives from his own maaser, we read: “You also shall separate the trumah of HaShem from all your tithes which you take from the children of Israel, and you shall give of it the trumah of HaShem to Aharon the Kohen” (Bamidbar 18:28).
The gemara expresses this idea by saying that the Kohanim receive their trumah “from the table of the Most High”, not from the people themselves (BK 13a).
Whereas maaser is not referred to as the maaser of HaShem, but rather “tithes in
Furthermore, from the end of this verse we learn that the tithes to the Leviim have a specific purpose. “In return for the service which they perform, the service of the Tent of Meeting”.
The main halakhic differences between trumah and maaser can be understood as expressions of this difference of purpose between these two agricultural gifts. Here are a few examples:
1. Trumah is sanctified, and can only be eaten by Kohanim (Rambam Trumot 6:1), only when they are pure and when the trumah is pure (7:1-3). It can not be taken out of the land of Israel (2:17). Indeed, the gemara learns from another verse in our parsha (Bamidbar 18:7) that eating trumah may considered a kind of “avodah”, or Divine service (Pesachim 73a). Trumah should also be given from the choicest produce (Rambam Trumot 5:1). It is only logical that something which is set aside for HaShem should be highly sanctified.
Maaser, on the contrary, has no sanctity. Therefore, it may be eaten by anyone, and there is no problem if the produce or the person is tamei (Rambam Maaser 1:2). This is the salary of the Leviim, and they should be able to use it as they see fit.
2. Trumah has no designated quantity, and according to Torah law, even a single grain of wheat exempts the entire silo (Kiddushin 58b). And even though the Sages gave a required amount, this amount must not be precisely measured; so even according to Rabbinic law there is no exact amount (Rambam Trumot 3:4).
Since HaShem has no need of our produce, it is logical that this symbolic elevation should have no required quantity.
Whereas the very name of maaser (tithe) indicates that the exact quantity is part of its essence – as befits a salary, which should be carefully defined.
3. Even a Kohen has to give trumah from his own produce – though he may eat it himself afterwards. This is logical since this gift is given to HaShem.
A Levi must also give maaser on his own produce, but the Rambam writes that this is only for a specific reason: because he has to give trumat maaser, which is itself a kind of trumah, on the maaser (Rambam Maaser 1:3). The implication is that were it not for the trumat maaser, there would be no need for the Levi to give maaser (Drisha YD 331:20).
4. The Taz commentary on Yoreh Deah (s.k. 1:17) makes a surprising, and controversial, assertion: While slaughtering an animal is a mitzva only if we want to eat the animal (what we call a “matir” or permitting mitzva), separating trumah is an independent obligation. While this may refer to tithes as well, the plain meaning seems to be limited to trumah. (Rashi on Gittin 47b explicitly states that maaser is a “matir”; he seems to imply that trumah also is in this category.) The Taz’s assertion would make sense according to the distinction we have made. Maaser is a kind of “income tax”; if we eat, the Levi has to eat as well. But trumah is a special acknowledgment that HaShem is responsible for our crop; this could be obligatory even if we don’t want to eat.
Rabbi Meir HAS JUST COMPLETED writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha.
Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com.
ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe
The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Question: I would like a Rabbinic teaching on the general question of how to deal with a clash between the needs of an individual versus the preferences of the majority. The following hypothetical situation should illustrate. For a shul kiddush, some people cannot eat milchig; some cannot eat fleishig. Everyone can eat vegetarian. I assume that even though the majority prefers fleishig, a vegetarian kiddush is preferable since everyone could eat. Fairness and thoughtfulness requires some people to forgo their preferences for the needs of others. The closest teaching I can think of is that we give up the right to hear the shofar when Rosh Hashana is on Shabbat lest a Jew carry it improperly. To prevent one person from sinning, we all forgo shofar blowing. There must be a phrase that sums up this concept!
Answer: I hope not to disappoint you, but I can’t think of one shorthand phrase which mandates preferring the more basic needs of one at the expense of the preferences of the many. There are a plethora of specific laws which refer to contradictory needs of preferences of neighbors. Examples: one person wants to open a business on a residential street, while neighbors don’t want to be bothered by his clientele; one wants to fertilize his field while others complain that it may attract flies. The basic rabbinic approach is pragmatic and balanced (and, in many cases, similar to modern legal systems). There is a particular stress put on the needs of the community. The apparent rights of the individual are, at times, “compromised” in order to allow the community to lead a normal life (see Bava Kama 28a as but one example). The Talmud (Bava Kama 81b) does have a phrase: “on this condition, Joshua divided up the land to individuals”, which allows one person’s important needs to override the rights of another or even mildly disrupt the public domain. However, balance is the name of the game. Let’s use your case as an example. A classic kiddush is fleishig, as the majority prefers. There is no need for the majority to be deprived because of a small minority. Because of the needs of the minority, one should make sure that there is enough vegetarian food to meet their basic needs. The vegetarians should be happy that their needs were addressed without imposing on the others. The matter of shofar blowing is different. It is not out of concern for a specific person who might make a mistake that we not blow, but out of respect for Hashem and His Shabbat that we suspend other religious needs. By the way, when there are competing needs, we at times give preference to religious needs. Thus, a neighbor who is making noise is given more leeway if the noise is emanating from a Torah study hall (Bava Batra 20b). One may not leave a torch outside his store lest it burn a passerby’s load. However, one may leave a Chanukah menorah outside despite a similar risk (Bava Kama 61b).
“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 www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to email@example.com with the message: Join Hemdatya - Please leave the subject blank.
Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
Every sin requires some sort of action: Raising your hand, moving your feet, curling your lip. Except for PRIDE. A person needs only lie back, yawn, and say to himself: I am great.
- Rabbi Chaim of Karsenah
Usually, persons asking for advice have already solved their own problem without knowing it.
- Rabbi Pinchas of Koretz
It is easy for me to understand how a person without income is able to survive. For such a one survives by Faith and Trust in G-d. But what I do not understand is: How does a person who has ample income survive?
- Baal Shem Tov
Rite and Reason by Shmuel Pinchas Gelbard
It is customary to stand while reciting ALEINU L'SHABEI'ACH - "It is our duty to praise..." - at the end of each davening (Rama).
REASON ALEINU is a magnificent praise of the Almighty. Accordingly, it should be recited while standing. The numeric value of ALEINU is 70+30+ 10+50+6 = 166, which is the same as the word U'M'U'MAD [and standing].
[Another Aleinu-related point: Some communities do not say a Kaddish after Aleinu, because in earlier generations, Aleinu was said in a whisper, due to fear of the gentiles.]
Who's Who in the Sedra
This is an experimental new feature for Torah Tidbits that will not be biographical, but rather it will contain comments from the Talmud and Midrash about different personalities in the sedra. Based on the book ISHEI HATANACH by Yisrael Yitzchak Chasida
Korach was a great wise man... (Bamidbar Raba) • Korach was the greatest among the Leviyim... (Zohar) • Korach was in charge of Par'o's treasures... (Bamidbar Raba) • He found two of Yosef's treasure troves and used the wealth to fight Moshe and Aharon (Targum Yonatan) • Korach's gang has no share in the world to come. (Sanhedrin 109b) • None of Korach's gang received a share in Eretz Yisrael; Yehosha and Kalev got their shares (Bava Batra 118b) • Korach denied G-d's creation of the world (Zohar) • Kayin, Korach, and Bil'am desired what was inappropriate for them; they did not achieve what they tried for and what they had was taken from them (Sota 9b) • At the time of Korach's rebellion, he denied that Torah was from Heaven, and that Moshe was a prophet, and that Aharon was Kohen Gadol (Sanhedrin 10) • Korach was punished more than all of them (his gang) - he burned and he was swallowed... (Ba.R.)
DATAN & AVIRAM
Datan and Aviram were extremely clever in their wickedness (Midrash) • Their worst traits were chutzpa and argumentativeness (Bamidbar Raba) • Datan's wife was raped by the Egyptian taskmaster whom Moshe subsequently killed (Shmot Raba) • They were the ones who informed on Moshe to Par'o that Moshe had killed the Egyptian (Yalkut Shimoni) • They never missed an opportunity to ridicule Moshe (Shmot Raba) • They condemned themselves to death by "going down", when they arrogantly refused to go up to Moshe at his request... (Bamidbar Raba)
Mr. & Mrs. ON b. PELET
ON, a Reuvenite, was convinced by Korach to join in the rebellion against Moshe's authority. His wife wisely saw the folly in that. She argued that whether Moshe or Korach would end up "on top", he, ON, would still be the follower of one or the other. He saw the "logic" in her argument, but told her that he had already sworn allegiance to Korach. She told him that she would take care of matters. She gave her husband wine to drink and he fell asleep. She sat at the entrance to their tent with her head immodestly uncovered. When anyone from Korach's gang came to get ON, they turned away because of the Mrs. This continued to happen until Korach's gang was swallowed up. (Sanhedrin 109b) • When the Earth opened its mouth, it "searched" for ON b. PELET to swallow him. ON's wife pleaded before G-d claiming that her husband was faithful to him. Mrs. ON told her husband to show himself, but he said he was embarrassed to come before Moshe. She went before Moshe in his stead, but Moshe at first shunned her. Then he was told who she was and he listened to her story. Moshe escorted Mrs. ON home and called inside to ON top come out, because G-d had forgiven him... (Midrash HaGadol on Bamidbar)
Even though her motives might not have been the best, ON's wife is praised by our Sages for having saved her husband from a terrible fate.
Speaking of "A garment that is all T'cheilet"... That is what Korach used to taunt Moshe and to rally others against Moshe. There is an interesting halacha regarding a 4-cornered garment made of T'cheilet-dyed fabric. First of all, it does require Tzitzit. But follow this... Tzitzit consist of white strings and of the P'til T'cheilet (a string, or half a string, or two strings - depends upon the opinion you follow - dyed blue with the proper T'cheilet dye. White strings need not be white, though. The "white" strings tied onto a red garment, for example, can be red or white. On a green garment, the white strings can be green or white. The white strings on a colored garment can be actually white, or the color of the garment. No other color. But on a blue (T'cheilet) garment, the white strings must be white. They cannot be the color of the garment, because then the P'til T'cheilet would not be noticeable. It would not stand out as it would in contrast to any other color. And the P'til T'cheilet must stand out. It must catch the eye. Becasue the Torah says, And you will see IT (the reference is to the T'cheilet thread, not the Tzitzit in general), and remember ALL THE MITZVOT, and do them. Thus the BEGED SHE'KULO T'CHEILET is special, but not the way Korach might have thought. Check out www.tekhelet.com,
"And I will set my dwelling among you; and my soul shall not loathe you" (Vayikra 26:11).
This is a promise that G-d made, if we follow in His statutes... "And Korach b. Yitzhar b. Kehat b. Levi, and Datan and Aviram, sons of Eliav, and On b.
Pelet, of the tribe of Reuven, took..." (Bamidbar 16:1) We can say that this opening pasuk of Korach is the antithesis of the "deal" of Parshat
B'chukotai, an open rebellion against G-d.
Both p'sukim have the same G'matriya (3215) - equal opposites...
From the Desk of the Director
Korach’s rebellion is an event that continues to haunt us. For Korach and his fellow detractors challenged not only the spiritual leadership of their time but also the Almighty in all His glory.
In our generation, those who denigrate religious leaders tend to use the same pattern of argument as used by Korach. First, they inflate their own genealogy. Then they employ the beautifully democratic line that having been created in the image of G-d, we should all have equal opportunities to lead. Sometimes, they play up to our birth
right. So when they feel shunned and resentful, they find it easy, like Korach, to rally their closest neighbors and capitalize on their misfortunes.
Next they seek a scapegoat to ridicule with half-truths. For after challenging Moshe’s legitimacy and the way in which he allegedly took power for himself, it is but a short step to ridicule the entire Torah. And even after hearing a reasoned and articulate response, the contemporary Korachs and their cohorts are too full of rhetoric to retract.
What signs should occur for the inherent truth to be revealed? What latter-day almond branches need to blossom before traditional values will once again be prized? When, we ask ourselves, will the spiritual prowess of the individual once again become the shining beacon of Jewish leadership that it once was?
Sincerely yours, Menachem Persoff, Director, Israel Center
Here's last year's PP; hard to improve on it. Upper left is a split-ground earthquake scene. Upper middle is a fire. If one were to ask, how did Korach and his gang meet their end, "getting swallowed by the Earth" would be only partially correct. The 250
incense offerers were killed by fire. And there is a question as to exactly what happened to Korach. Some sources say that his end was actually a combination of both punishments.
Upper right is a guard at his post; this refers to the obligation of the Leviyim to do SH'MIRA in the Beit HaMikdash area. Actually, the Leviyim stood guard on Har HaBayit (the Temple Mount) and outside the AZARA, the courtyard of the Mikdash. They manned 21 posts, and there were 3 posts in different rooms of the Beit HaMikdash complex that were manned by Kohanim, for a total of 24 watchposts.
The 5 coins are for Pidyon HaBen, one of the mitzvot of Parshat Korach.
In the center of the PIX are the barren staffs of the tribes surrounding the flowering (albeit not almond) staff of Aharon (of the tribe of Levi).
Above the sticks, to the right, is a gift, representing the gifts of the Kohen and Levi which are enumerated in the sedra.
Lower left is an example of one of the MATNOT K'HUNA. It stands for the tenth part of the tenth part that the Levi must give to a kohen from the Maaser he receives (from Yisra'eilim).
Which brings us to the lower right and a lamb in a baby carriage, which refers to the topic of B'CHOR B'HEIMA T'HORA. The aspect of this topic in Korach is the prohibition of redeeming (attempting to redeem) the animal.
Okay, let's add something new this year... and make an important point along with it. Bottom, middle is an Earth with a mouth - PI HA'ARETZ. (Let's forget the eyes and nose for now.) Some say that the Earth's opening was supernatural, and not comparable to a "natural" earthquake. Therefore, this fanciful image of the Earth's mouth is a better representation of what's in the sedra, than the pix at upper-left.
TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best solution set submitted each week (there isn’t always a best) wins a double prize — a CD from...Noam Productions 8 Malchei Yisrael, Geula & the Rav Shefa mall CDs, tapes, equipment - broad selection, good prices, personal attention and a gift (game, puzzle, book, etc.) from...Big Deal•15 Malchei Yisrael in Geula• Rechov Lunz right off the Ben Yehuda Midrachov in the center of town• Rabbi Akiva Street in Bnei Braq. You never really know what you’ll find there A fun place to shop.
Even if you can’t solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what you’re reading now).
Last week's (SHLACH) TTriddles:
 Did Haman have a drawl?
 X and Y have the same consistency, Z is looser. Solve for X, Y, and Z
 You shall offer the first fruits of his kingdom, your reaping, your grain, your produce, your dough. Oh, no! Nations to him.
 Make sure to add the truth when you daven.
 4 each: longer, shorter, and the same
The envelope please...
 A drawl is a pattern of speech that involves lengthened and drawn out vowels. It is typical of southerners in the U.S. - hence the term, Southern drawl. The Meraglim made a point of telling us that Amalek dwelled in Eretz HaNegev, that is, the South. Haman, as a descendant of Amalek might have retained the southern drawl of his ancestors.
 This is a question that has come up several times in the past. In Parshat Shlach (and elsewhere), the amounts of olive oil and flour in the Menachot for the three types of animal korbanot are presented. Specifically, the PAR (bull) is accompanied by 3 ESRONIM of fine flour and a half of a HIN of oil. The AYIN (ram) gets 2 and a third, respectively, and the KEVES (lamb) gets 1 and a quarter. With 12 LOGs in a HIN, let’s use 6, 4, and 3 LOGs of oil for the PAR, AYIL, and KEVES (easier to handle and less scary for fractionphobes). Ignoring other ingredients (mainly, water, which was added to the (most? all?) mixtures of Menachot, albeit not mentioned in the Written Word), the mixture of oil and flour for the bull is 6:3 or 2:1 (units are different, but can be disregarded when the ratios are used for comparison only). The ram’s mixture is 4:2, the same 2:1 consistency. The lamb’s Mincha is 3:1, proportionally, a much higher oil content than the other two animals, a looser consistency. So X and Y are the PAR and AYIL; Z is the KEVES.
 The word REISHIT is used 10 times in the Torah. The word(s) that follow it each time are included in the wording of the TTriddle. (All are translated into English, except ONO, which is cleverly “disguised” as Oh, no!
 This was the TTriddle of last week most solved by readers. The third passage of the SHMA is also the final 5 p’sukim of Shlach. In the Torah, the final words are Ani HaShem Elokeichem. When we say the Shma in davening, we add the truth — the word EMET.
 For this one, I was surprised that anyone got what I was looking for. But MM/Bklyn solved it. If you look through the list of the spies in the opening portion of the sedra, you will find that four of them have names with the same number of letters as their fathers’ names - YIG’AL b. YOSEF. Four others have longer names than their fathers - HOSHE’A b. NUN. And the other four have shorter names than their fathers - KALEV b. YEFUNEH. Significant? I don’t think so. But it was a fun discovery. By the way, GADI b. SUSI was not a GADI, but G’U’EL b. MACHI was. That could have been a TTriddle too.
Winner this week:MM/Bklyn for his near perfect sol’n.
This week's TTRIDDLES:
 Listen Korach: Two prohibitions with a fruit if you take things literally
 Avraham, Moshe, Yehoshua, Golyat, M'fiboshet, Ovadyahu
 Could be a record setting pasuk with 10
 3 instead of 100? 40-50 switch? That's nuts!
 Emanuel Goldenberg a.k.a. EGR, a.k.a.?
NCSY B'YISRAEL NEWS
For The summer of your Life! •Imagine… Two glorious weeks living, learning, dancing, swimming & hiking
WHO? 6-11 graders Boys/girls SEPARATE LOCATIONS • Special “ETGARI/Survival” program for 9-11 graders
WHEN? July 9-22
WHERE? Girls: Keshet, Ramat HaGolan
Boys: Shadmot Mechola, Jordan Valley
WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, & more
Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva
For more information and registration call the NCSY office 02-5667787, x240
Rabbi Michael Fredman, Director Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem (02) 566-7787 ext. 242 • fax: (02) 566-0156 firstname.lastname@example.org
NESTO•Native English-Speaking Teen Olim
Guess what people? Our T-shirts are in! Brilliantly designed by our artist, who wishes to remain anonymous - a thousand thanks. They're amazing!! They're selling at 25NIS - so get them now.
NESTO's taking us to the Zoo tomorrow, zoo tomorrow...yeah, yeah, that 'ole familiar song. But seriously. NESTO is taking us to the Zoo... not tomorrow though. July 3rd is the day, so remember to write it down.
This week's program was led by board member Yoel Kahn. The point was to tie up our hands and try to see if we could conduct a conversation without using your them. Thanks Yoel, your program was a scream, we really enjoyed it. We also learned a wonderful moral from this.
Remember that this coming week you'll be able to get the latest NESTO Notes, so make sure you get a copy.
Yashar Koach to Aviella Trapido who has just finsihed her last performance of Pygmalion and Behatzlacha for her upcoming play that you'll be co-directing this time, "Into the Woods".
Best of luck!!
Hope you have a great Shabbat, Love, NESTO
The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 email@example.com • www.zyworld.com/nesto Rabbi Avi Silverman, director Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut
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.
NOTE CHANGES IN HOURS
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 8:30am to 3:30pm. 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. 20 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus.
The next... IN HOUSE SHABBATON will take place IY"H on Shabbat Parshat Chukat June 29-30 • Scholar-in-Residence: Rabbi James I. Gordon •Davening, Zmirot & Singing led by: Chazan Gerald Epstein including a Carlebach-style Kabbalat Shabbat • Special session on Inter-Generational Communication by: Dr. Gerald & Dr. Roberta Epstein •The price is 160NIS for members and 180NIS for non-members. When you call, let us know if you have your own housing arrangements or if you want us to house you. That can be done either with a family in the neighborhood or at the Windmill (for an extra charge of 300NIS per couple). Also, please let us know in advance of any special dietary details, so we can accommodate you. This Shabbaton takes place next Shabbat, Do not delay any further This is a LAST CALL
Last call for this one!
Have we got an interesting tiyul for you!• Sunday, June 24th, 2:00pm• The Mishkan & its vessels• The second Beit HaMikdash according to Rambam• The second Beit HaMikdash according to Tif'eret Yisra'el• The third Beit HaMikdash based on Yechezkel HaNavi according to the Malbim• The Garments of the Kohen and more! A guided tour of models by Esther Shlisser "She's the best there is!" plus... A video presentation at Moriah Bookstore and a special discount there on purchases of a wide variety of items•25NIS members / 30NIS non-members•Reservations REQUIRED • Reserve now Meet at the top of the stairs from the Kotel towards the Jewish Quarter.
Play it again, Sam! An immediate repeat of a wonderful tiyul Due to popular demand and the traveling schedule of the falcons, we are repeating this tiyul a week after the first one.
Jerusalem - A Nature Reserve?! Lesser Falcons in Yerushalayim a species on the world’s endangered species list – and efforts to save it (bring binoculars, if you have them) •Tue. June 26, 3:30-7:30pm (approx)• Meet at Beit Ha’am (Gerar Behar Center on Betzalel Street) with guide Rabbi Zalman Cohen, a rabbi very much involved in conservation efforts• Starting at the most unlikely birds nest of all in the neighborhood that never was! Proceeding to observe feeding doves and nestling hawks, We’ll then go on to a tree that supports a shul, Rainwater cisterns that helped purchase neighborhoods The great railway scare… of windows and widows, time and shoelaces… We will visit inside an original home Souvenirs of efforts to save a species 100 yr. old chessed, Batei Rand Who hewed these stones? Batei Gorde How to feed 1,000 people Mazkeret Moshe Beit David and Harav Kook Nesting - the spectacular night life of the kestrels •We are pleased to present a program that is certainly musical and informative. And since we want many to participate, we are keeping the fee quite low •Sign up immediately 25/30nis
Travel Desk Special
June Special - Sheraton Moriah Tiberias •Midweek only NIS460 per couple per night, double room including breakfast Child up to age 12 sharing parents' room - NIS50
Artzeinu Tours in conjunction with the Israel Center presents...
THU June 28 - 9:15am to 1:00pm•½-day tour around the Jerusalem neighborhoods with tour guide Basha Zusman to include: highlights of the courtyards around Shaarei Chesed. See where Rabbi Arye Levin lived and experience an unusual encounter with J'lem neighborhoods•Meet at the Davidka (opp. the Klal Bldg.)•$15 for members ($26 non-members)
FRI June 29 - 9:30am to 1:30pm•Kotel Tunnels, Southern Wall excavations and the Old Citywith Rabbi Yeshaya Jacobs •Meet at entrance to the Kotel tunnels•$20 for members ($33 non-members)• Option: without Kotel Tunnels - $15 mem ($22 non members)
Advance registration required • Minimum for member price 23-25 participants•Return times are approx. • Departure from 22 Keren HaYesod unless otherwise stated Call 02 5871718 for more details
Grand Spectacular Weekend • 4 FULL DAYS, 3 NIGHTS at the Kinar Hotel•THU-SUN, July 12-15 with Rabbi Yeshaya Jacobs• Shabbat - full board; Thu & Sun - half board • THURSDAYmeet at the Israel Center at 8:15am •Tour the north - Caesaria aqueduct; Tsfat -- ancient alleyways,Stairs that the Mashiach will ascend in the future;candle factory; meet with artist of the unique "shtender" - Noach Greenberg with an unusual demonstration; daven at the Kever of Choni Hama'agel' visit Chatzor Haglili (bring packed lunch) •FRIDAY •Leisure - enjoy the pool and beach (all separate swimming) as well as the sports room with modern equipment, jacuzzi and sauna of the Kinar Classic Hotel (game room and activities for children)• SHABBAT•Enjoy the atmosphere -- both spiritual and physical, including optional story hour for children and shiurim for adults • SUNDAY•Take advantage of the KINAR services in the morning (pool, gym etc.); leave for the Golan Heights - tour to include Yom Kippur war sites and a meaningful audio visual presentation, as well as Syrian bunkers at Tel Fachar; experience the refreshing "Big Apple" cider factory; return for dinner at the KINAR before heading back to Yerushalayim (arrival approx. 9:30pm pm)• Cost for entire package (includes hotel, meals, round trip transportation; tours and all entrance fees) Garden rooms: $285/1180nis (299/1235 non-mem)•Brand new deluxe rooms $315/1310nis (330/1365)•Special prices for children Call the travel desk•Advance registration and deposit required•min. 25 participants
Our 11th Annual Seminar•Live and Learn the Joys of Macrobiotics•4-day Health Seminar for men and women at Yad Binyamin Guest House•MON thru THU, July 23–26, '01
Delicious, Nutritious, Tasty Macrobiotic Meals•Mehadrin - Shemita Lehumrah•Expert lectures and demonstrations on Nutrition, Reflexology, Cooking, Medicinal Herbs, Exercise & more!!!
Sara Landau Macro Counselor, Medicinal Herbist•Dr. Yisrael Yaffa Medical Doctor (USA) & Practicing Alternative Medicine in Israel•Rabbi Mendel Weinberger Guided Imagery•Asher Lazar Director of the Brooklyn Macro School & Traditional Jewish Health House•Rabbanit Sara Feldman Graphologist•Penina Mellick National Health Consultant•Liora Friedman Crystals Therapy•Susan Birenbaum Phsyiotherapist•Niv Horowitz Director of Magnet Therapy School•Pearl Borow International Lecturer•Ruth Brand Macrobiotic Cooking Demonstrations•Chava Bruck Do-In Exercises, self-massage
THIS YEAR SAME PRICE AS LAST YEARNIS888 p.p. dbl. occupancy (single supp. avail.)for members of the Moadon and/or Israel Center•Non-Members add NIS50•Price includes: transportation, lovely a/c rooms, F/B, shiurim, evening programs, activities •Make checks payable to MOADON SANHEDRIA
LECTURES IN ENGLISH • Prog. subject to change•Leaving Jerusalem, Monday, 8:00am Returning Thursday, 6:00pm (approx.)•Reservations: Ruth Brand 02-5353-973 or Shulamit-Coordinator 02-58-119-58 or 5-81-44-81 or 050-937-932•Sponsored by MOADON SANHEDRIA
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 afternoons at 5:00pm: Shiur in Pirkei Avot•Men & Women invited•Different speakers weekly•This week (4th perek): Rabbi Alan Greenspan•Cold drinks will be served•Mincha follows shiur
June 23rd, 9:30pm•So what if it's one of the latest Motza'ei Shabbatot of the year?! All the more reason to join us for a Musical Melave Malka featuring an audience sing-along of the songs of Shlomo Carlebach z"l with Sallie Hollander• 20NIS members (30 non-mem)
BEIS MEDRASH PROGRAM•SUN-THU, 9:30-12:30•Shiurim at 10:00am•Magid Shiur and supervisor HaRav Hillel Ruvell•For men who want some serious learning
DAF YOMI in English 3:00-4:00pm•Sunday-Thursday
9:30am (women)• Mystical Insights into the Months of the Year•Golda Warhaftig
N'shei Library •10:30-12:45
10:30am (women)•Let's Study Chumash•with Tonia Frohwein
11:30am•(This class is open to men and women)•Parshat HaShavua•Shprintzee Herskovits
12:30pm (men & women)•Great Jewish Stories with music•Rabbi David Zitter
June 24th, 8:00pm •Movietime at the Israel Center• Raiders of the Lost Ark•20 years old, but still a GREAT movie •Fast-paced, entertaining action film with an interesting Jewish angle•If you've never seen it, don't miss this opportunity to see it. If you've seen it many times, you already know you'll enjoy seeing it again.
9:15am• This week: HOSHEA•The Prophetic Dozen•Study of the books of TREI ASAR•Rabbi Eliezer Grunbaum
June 25th, 10:30•The Rest* of the Netilat Yadayim Story *not quite, but...•Phil Chernofsky•Rabbi Leff will resume his shiur on Rambam's 13 Principles IY"H next week
N'SHEI lending library 10:00-12:30
June 25th, 11:36am•Biweekly series on the Jewish History of Bayit Sheni•Through 200 BCE: The Seleucid Takeover, No Maccabees yet•Dr. Henry Goldblum
June 25th, call 051-985225•NLP Workshop given by Rabbi Shlomo Kory, Certified NLP master-practitioner•How to communicate with almost anyone
June 25th, 8:00pm •JEWISH VALUES EDUCATION INSTITUTE cordially invites you to a shiur by Rabbi Chaim Soloveitchik, Rosh Metivta, Yeshivat Reishit Yerushalayim•Rabbi, Congregation Ohr Shalom, Ramat Beit Shemesh•The Individual vs. Society•On the first Yahrzeit of Mr. Hy Faverman z"l•Sponsored by the Faverman Family of Jerusalem•Maariv immediately following the shiur Followed by light refreshments
9:00-9:50•TORAH TOPICS•Kiddush HaShem•Dr. Hayim Abramson
9:55-10:45•SIDDUR TOPICS•In-depth study of Kaddish•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
June 26th, 8:00pm•Do Something Great for your Heart: A practical demonstration talk about a 21st century technological breakthrough for heart problems, stress, anger, depression and even teenage emotional problems•Rabbi Immanuel Yosef Legomsky, Dir. Menucha V’Simcha Neurofeedback Clinic
8:20am•The Eshet Chayil Foundation in conjunction with the Israel Center, is pleased to announce a class on TEHILIM with Sara Wurtzel•Each session will begin with the reading of a chapter of Tehilim, followed by a study of the same perek.
9:30am•Towards a more Meaningful Davening Experience•Dr. Joel Luber
10:30am•for everyone•Break the Fear Habit ...and LIVE!•Alan Romm, P.C
11:30am-1:00pm•Spiritual Intelligence in PIRKEI AVOT•Batya Yaniger
3:00pm•Women in Tanach•Pearl Borow•This class is open to men and women
June 27th, 4:00pm•The Power of Touch•Andrea Itzkowitz LMT, CST and Andrew Haas Licensed Massage Therapist
7:45-8:45pm•Jewish Philosophy•Rabbi Chaim Eisen•One week: Road Map to the Prophets: Rambam's Guide of the Perplexed•One week: Ramban's Commentary on the Torah and its Wellsprings•This week: Ramban: The Special Blessing of Shabbat
8:00-10:00pm•Aliya Counseling•Miriam Bass
June 27th, 8:00pm•On June 10, 1999, the US Congress enacted a law which requires the US to investigate all cases where murderers of American citizens escape into the Palestinian Authority.
On May 9, 2001, a US citizen, 14 year old Koby Mandell, was hacked to death. The US would not pay a condolence visit to the family nor demand that Arafat hand over his killer.
On May 29, 2001, a US citizen, 53 year old Sara Blaustein was shot to death. The US would not pay a condolence visit to the family nor demand that Arafat hand over her killer.
On WEDNESDAY, June 27, 2001, you are invited to a forum at the Israel Center to discuss: ARE U.S. DIPLOMATS IN ISRAEL ACTING IN VIOLATION OF U.S. LAW? HOW CAN YOU MAKE YOUR VOICES HEARD IN JERUSALEM AND THE U.S. CONGRESS? •Program with David Bedein Media Analyst
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
June 28th, 8:00pm•Project Nefesh at the Israel Center•Are All Teens at Risk?•Guest speaker: Rabbi Mordechai Scharf•For more information, call Project Nefesh 058-579-043 or email: firstname.lastname@example.org•Website: www.projectnefesh.com
8:00pm•Shir HaShirim•Reb Yosef Schreiber
9:00-10:00am•In-Depth Pirkei Avot Rabbi Chaim Eisen
Upcoming at the Israel Center:
Motza'ei Shabbat, June 30th, 9:30pm•Kabalistic Insights into the Para Aduma Mystery•Guest speaker: Rabbi Efraim Sprecher
Sunday, July 1st, 8:00pm•New Face of ANTISEMITISM •Fundamental change before and after WWII•Antisemitism by proxy•Relationship to Israel From the words of Chazal And now the good news? Guest speaker: Dan Altura, Ph.D.
Monday morning,July 2nd•The Gush Etzion Judaica Center will be coming to the Israel Center •Watch for further announcements
Gush Etzion Judaica Center
Only a few short months ago, Gush Etzion, the southern gateway to Jerusalem, welcomed tens of thousands of tourists from around the country and the world. Busloads of visitors would stop at one of Gush Etzion's star attractions, the Etzion Judaica Center, a Jordanian police station prior to the Six Day War that was afterwards used by the IDF as a training and day-to-day operations base. The building, renovated five years ago into the Etzion Judaica Center, kept its unique architectural features and now displays works of Judaica and art from the talented artists living in the 15 settlements that comprise Gush Etzion. Over time, artists from as far north as the Golan Heights and as far south as Eilat asked to join.
The on-going violent events of Palestinian terrorism have left its impact on the Etzion Judaica Center. Instead of welcoming three to four buses a day, in the last ten months, as a result of the tense situation, only a handful of local and foreign tourist buses have crossed the modern tunnels road to the pastoral hills of Gush Etzion.
The Center remains a hub for the display and sale of original contemporary artwork from all over Israel. The Etzion Judaica Center's 4500 sq. ft. spacious showroom is a pleasure to visit and displays the original and unique artworks of over 200 of Israel's finest artists. Silversmithing, papercuts, oil paintings, watercolors, pewter, woodworking, and jewelry are included in the wide range of work exhibited. Unusual challah boards and knives, papercuts with passages from Jewish sources, unique silver spice boxes, beautiful challah covers, and gorgeous stained glass items are only a few of the objects offered. The perfect gift for any occasion or holiday can be found in its magnificent, extensive collection of items. For collectors, there is a special department that offers works from Israel's top, well-known artists. To cap a lovely shopping experience, there is an exccellent restaurant on the premises where one can have a full meal or just a snack.
In order to stay afloat during this stormy period, the Etzion Judaica Center is reaching out to its customers by various marketing methods. The Center's items have been well received by high-tech companies and organizations as meaningful gifts to their staff for the Rosh Hashana and Pesach as well as by government offices that required presents for their various visitors. The extensive network of close-working relationships the Center has developed with its artists enables it to offer beautiful, personalized, made-to-order gifts and tokens of appreciation for organizations' guests of honor, donors, conference attendees, etc. The Center's website displays a sampling of its collections and can be entered at www.judaica.org.il.
The Center welcomes orders by telephone from all over Israel and abroad and provides free home delivery in the Gush Etzion area and shipping elsewhere. A couple about to be married (mazal tov!) who submits their wedding list to the Center will receive a free gift. The Etzion Judaica Center can be reached at 02 9934040, fax: 9934949 Buses: 160,161
OU ISRAEL CENTER
Seymour J. Abrams • Orthodox Union•Jerusalem
TT is published and printed "in house" at the Israel Center