TT 478 Shabbat Parshat MATOT
MAS'EI - Rosh Chodesh We read/learn the 2nd perek of Pirkei Avot Halachic Times for Jerusalem (Summer time) Correct for TT #478 • Ranges are for THU-THU, 28-6 Av (July 19-26) 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 - 7:18pm (earliest - 6:21pm) Havdala - 8:26pm (Rabbeinu Tam - 9:00pm) Earliest Shacharit • 4:41½-4:46am Sunrise •5:41½-5:46am (5:47-5:51am) Sof Z'man Kri'at Sh'ma • 9:13-9:15am (8:19-8:23am) Sof Z'man Shacharit • 10:23-10:25am (9:48-9:50am) Chatzot (halachic noon) • 12:45¼-12:45½pm Mincha Gedola (earliest Mincha) • 1:21-1:21pm Plag Mincha • 6:21-6:17pm Sunset • 7:49-7:45pm (7:44-7:40pm) 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. MI'SHE'NICH'NAS AV M'MA'ATIN B'SIMCHA •When the month of Av enters, we diminish our joy. There are at least two Shabbat-Rosh Chodeshes every year, sometimes three. (Average: 2.42 per yr.) Rosh Chodesh Av is Shabbat 11.5% of the time. More than twice as often each, it is Monday (31.9%), Wednesday (28.6%), or Friday (28.0%). Shabbat - one-day Rosh Chodesh is on the rare side. Either one a year or none. (Average: .7 per yr.) In addition to Av's 11.5% of the years, Rosh Chodesh Shvat is Shabbat 30% of the time and Rosh Chodesh Nissan is Shabbat 28.0% of the time. The single-day Rosh Chodesh of other months do not fall on Shabbat. First opportunity for Kiddush L'vana (GR"A) is Monday night, July 23rd after 9:17pm. Many people wait until after Tish'a b'Av to say K.L (pref. after breaking the fast). Some say it after the 10th of Av. Read It & Believe It Do you believe that there is a G-d? Do you believe that He created the world? Do you believe that He gave the Torah to the Jewish People? Do you believe that it was Moshe Rabeinu who received the Torah and transmitted it to us? Do you believe that the prophecy of Moshe Rabeinu is true? Do you believe that Moshe is the chief among prophets, both those who preceded him and those that followed him? Do you believe that the Torah in our hands is the authentic Torah? Good start. If you answered NO to any of the above, then the point of this Lead Tidbit might be lost on you. But if each question got a YES, then let's proceed to the next stage. If someone were to say to you that there is no G-d, you would stand strongly and tell him that he is wrong or mistaken. If someone denies that G-d created the world, you should be sure enough of your beliefs to quote B'reishit Bara Elokim... and continue from there. The fact that there are other people who do not believe that the world was created by a Supreme Being should not weaken your belief in G-d's creation one bit. If it does, then you have the challenge of the mitzva of Belief in HaShem to work on your doubts. If a fellow Jew expresses to you his doubts about Shabbat, for example, you should be able to work with him, armed with the relevant p'sukim from the Torah and then the Mishna, Gemara, Shulchan Aruch, etc. So when the nations of the world, or some of our fellow Jews, question our exclusive claims to this Land, how about reading this week's sedra (and many more portions of the Torah) about G-d speaking to Bnei Yisrael through Moshe Rabeinu, and telling us that we will be crossing the Jordan into the Land. That we shall vanquish the inhabitants of the Land and destroy their idolatry. That we shall acquire the Land and dwell in it, because G-d has given it to us. And then stand proudly and say without hesitation – just as you would (should) say about G-d's creation and about the Shabbat – that this Land is ours. It belongs to the Jewish People and only to the Jewish People. That the claims of others are invalid. And then turn the page and read G-d's words about the boundaries and believe with all your heart that these words are as true as any others in the Torah. People will argue these points, and even fight us on them, but the Torah is truth and worthy of our belief and defense. Sedra-Stats Matot + Mas'ei = M&M of 54 sedras: 42nd, 43rd of 10 in Bamidbar: 9th, 10th lines in a Torah: 190 + 189 = 379; rank: 29, 30, 1 Parshiyot: 9 + 8 = 17 P'tuchot: 4 + 6 = 10 S'tumot: 5 + 2 = 7 P'sukim: 112 + 132 = 244; rank (Torah/Bamidbar): 24/7, 12/5, 1 Words: 1484 + 1461 = 2945; rank: 29/6, 32/7, 1 Letters: 5652 + 5773 = 11425; rank: 30/7, 28/6, 1 MITZVOT: 2 + 6 = 8 positive: 1 + 2 = 3 prohibitions: 1 + 4 = 5 Drop in rank - p'sukim to words & letters - noticeable for Matot, severe for Mas'ei - results from short p'sukim. P'sukim of Mas'ei are the shortest in the whole Torah. Aliya-by-Aliya Sedra Summary [Numbers] refer to the Sefer HaChinuch's mitzva-count Kohen - First Aliya - 16+12=28 p'sukim - 30:2-31:12 "And Moshe spoke to the leaders of the Tribes of Israel..." The first principle of the topic is that a person must fulfill the terms of a vow and it is prohibited to "profane one's word" [407]. On the other hand, built into the Torah's laws are procedures for release from vows. These procedures also constitute a mitzva, known as HAFARAT N'DARIM [406]. A girl (12-12½ yrs.) who vows can have her vows nullified by her father (only on the day he hears of them). Similarly (but with differences), a wife's vows can be nullified by her husband. (In this case, only some vows, those which affect the husband are subject to his nullification.) MITZVA WATCH In addition to HAFARAT N'DARIM, the nullification of a wife's or daughter's vow by husband or father, there is another aspect of the mitzva, known as HATARAT N'DARIM. This is the nullification of one's vows (those that halachically CAN be nullified) by a Rav-expert in the laws of N'darim or a panel of three dayanim (even laymen). Hatarat N'darim is a rare example of a mitzva that is considered Torah law, although there is no supporting text in the Written Word. The Mishna in Chagiga assures us that Hatarat N'darim is no less a Torah concept because of the lack of a written source. This is but another in a long series of demonstrations of the absolute inseparableness of the Written Word and the Oral Torah. G-d next commands Moshe to do battle against Midyan, and then to prepare to die. Moshe drafts 1000 men from each tribe for the task. [SDT] Commentaries point out that the People were reluctant to comply because they knew that Moshe would die shortly after successful completion of the battle. Moshe, on the other hand, enthusiastically complies with G-d's command, his personal interests to the contrary, notwithstanding. [SDT] The Chatam Sofer notes that when G-d commands the battle against Midyan, He calls it NIKMAT BNEI YISRAEL, a revenge for Israel's sake. When Moshe calls the people to battle, he refers to revenge for G-d's honor. If the people would be fighting for their own honor, they might forgo the battle and not hasten Moshe's end. But to avenge G-d's honor, they dare not refuse. Pinchas is sent as "chaplain". The 12,000 strong army succeeded in killing all male Midyanites including 5 kings and Bil'am. The women, children, herds, flocks, and possessions of Midyan were taken as booty. The cities and palaces were destroyed. The army returned to the Israelite camp at Arvot Moav. Note: There is confusion among commentaries as to whether the tribe of Levi sent a contingent to fight this war or not. If they did, did Menashe and Efraim combine as the tribe of Yosef, thereby keeping the total number at 12000, or was there actually 13000 who fought. Levi's probable involvement is due to the fact that the war was NOT for the purpose of conquest of territory; had it been, Levi would not be directly involved. If so, Menashe and Efraim probably fought as the tribe of Yosef. Levi - Second Aliya - 12+17+13=42 p'sukim - 31:13-54 Moshe, Elazar, and the tribal leaders went out to greet the returning soldiers. Moshe was angry that the officers kept the women of Midyan alive since it was they who were instrumental in the downfall of Israel in the Pe'or affair and the consequent plague. The women and male children were killed, the girls remained captive. The soldiers were told to remain outside the camp for 7 days because of their ritual impurity as a result of the war. Elazar HaKohen sets down the laws of purification of vessels. Many of the details of "kashering" and "toveling" of vessels are derived from here. G-d tells Moshe to order a counting of the spoils of war. The booty is to be divided equally between the soldiers on the one hand and the People on the other. Taxes of 1/500 were imposed upon the soldiers. Detailed itemization takes up many p'sukim of this portion. And then the half that went to the people is itemized. A tax of 1/50 (the standard amount for T'ruma) is imposed upon the people. These taxes were turned over to Elazar HaKohen. Detailed itemization takes up many more p'sukim. The officers approach Moshe with more gifts of gold in thanks to G-d for not losing even one person in battle. Shlishi - Third Aliya - 19 p'sukim - 32:1-19 The tribes of Reuven and Gad (later joined by half of Menashe), heavily laden with flocks of sheep, requested permission to settle on the east bank of the Jordan River - land particularly suitable for grazing (as opposed to Eretz Yisrael, where extensive sheep-grazing is a problem). Moshe's initial reaction is intense anger, fearing that the request of the two tribes would discourage the People of Israel from wanting to proceed into the Land, repeating the experience of the "spies" of almost 40 years earlier. The key objection on Moshe's part seems to be the potential negative effect on the rest of the People. To this, the tribes replied that they would surely accompany their brethren into Eretz Yisrael and not return to the east bank until all is settled in the Land. [SDT] In addition to the main "dressing down" that Moshe gives Reuven and Gad, there is a more subtle rebuke on another issue. The tribes offer to build corrals for their flocks and homes for their children. Later, when Moshe gives them permission to establish themselves on the east bank, he tells them to build homes for their children and accommodations for their animals. Your children go first. Then your property. R'VI'I - Fourth Aliya - 23+10+39=72 p'sukim - 32:20-33:49 The fourth Aliya is always the BRIDGE Aliya between two sedras when they are combined. This one is THE longest Aliya in the Torah. Moshe's response is the administration of an oath (many details of the proper form of "conditions" are derived from this famous oath of the 2½ tribes) agreeing to the request to settle on the east side of the Jordan iff (if and only if - it's a real word; look it up) the 2½ tribes fight side by side with the others. The Torah describes the cities that the 2½ tribes established to settle their families and flocks prior to their crossing the Jordan. Perhaps the seemingly unnecessary details give us the message that we are dealing with part of Eretz Yisrael, and not just something extraterritorial. The sedra of Mas'ei begins with a summary listing of the 42 places of encampment during the years of wandering in the Wilderness. Most places are just listed; a few are anecdoted. The present day identity of many of these places is in dispute. This portion covers the Exodus from Egypt (the city of Ra'm'ses), the passage thru the Sea, and the 3-day journey that brought the People to Mara, with its "water problem" (and solution). From there it was back to Yam Suf, before continuing into the Wilderness. Travelog These are the places of encampment and some comments... From Ra'm'ses to Sukkot to Eitam to Pi HaChirot to Mara to Eilim to Yam Suf to Midbar Sin to Dafka to Alush to R'fidim to Midbar Sinai to Kivrot HaTaava to Chatzeirot Ritma to Rimon Peretz to Livna to Risa to K'heilata to Har Shefer to Charada to Mak'heilot to Tachat to Terach to Mitka to Chashmona to Moseirot to Bnei Yaakan to Chor HaGidgad to Yotvata to Avrona to Etzion Gever to Midbar Tzin (= Kadesh) to Hor HaHar to Tzalmona to Punon to Ovot to I'yei HaAvarim to Divon Gad to Almon Divlatayma to Harei HaAvarim to Arvot Moav. The numeric value of RAAMSES = 430, the number of years from the original prophecy to Avraham Avinu in the BRIT BEIN HA'B'TARIM until the EXODUS (as in Sh'mot 12:40-41). The first stop out of Raamses is SUKKOT, G'matriya = 480, the number of years from the Exodus until the building of the First Beit HaMikdash - the arrival of the People EL HAMENUCHA V'EL HANACHALA (D'varim 12:9). So just the first leg of the wandering represents (numerically) the major first (and second) leg of the journey of Jewish History. The Midrash says that it was at ALUSH that the People first received the Manna and where we spent our very first Shabbat. The Manna was given to the People of Israel in the merit of our mother Sarah, who was asked by Avraham to knead and bake cakes for the angels/guests. Her enthusiastic providing of food for others was repaid by G-d, Who provided food for Sarah's children more than 400 years later. The name ALUSH is a play on the word "I will knead". RITMA was the place from which the spies were sent, and therefore the place where the decree to wander the wilderness was pronounced. One can imagine a qualitative difference in the mental attitude during the first 14 encampments as compared to those following Ritma. CHASHMONA was the 25th resting place of the People. Centuries later, there was a resting (from battle) on the 25th (of Kislev). The people through whom G-d wrought the miracles of Chanuka were the Chashmona'im. This is considered one of the "hints" to Chanuka from the Torah. Rashi points out that with 14 places before the decree to wander, and with 8 places in the final year, there were only 20 places that the People moved to and from in 38 years or so. That is not really all that much. G-d was merciful with the People even as He was punishing them. Chamishi - Fifth Aliya - 22 p'sukim - 33:50-34:15 G-d speaks to Moshe in Arvot Moav and commands the People to enter, conquer, acquire, and settle the Land. The boundaries of the Land are detailed. These boundaries are now for the 9½ tribes, since Reuven, Gad and half of Menashe have claimed their allotments on the East Bank. In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includes territory to be added to Eretz Yisrael in the future, in the times of the Moshiach. Shishi - Sixth Aliya - 14+8=22 p'sukim - 34:16-35:8 Next the Torah lists the new leaders of the tribes who will be in charge of the "Divine lottery" by which the Land will be apportioned. Note that the first 3 tribes mentioned do not have the word NASI (leader) mentioned the others all do. One commentary suggests that it was unnecessary to identify Calev b. Yefuneh as a leader - that is well- known. The tribe of Shimon does not deserve to have a leader with the title NASI because of the Zimri affair. Binyamin's leader was Eldad (here called Elidad - according to the Baal HaTurim, the extra YUD represents Prophecy, which has 10 different names), a person who already had the higher title of Prophet. Following the general plans for dividing the Land, the People are instructed to provide cities for the Leviyim [408], since they (Leviyim) do not receive Land as inheritance. The cities and their surrounding areas number 48, including the 6 cities of refuge. Note that the measure of 2000 amot as "city limit" was subsequently borrowed by the Sages in fixing the distance outside the dwelling place that a person may walk on Shabbat, known as T'CHUM SHABBAT. These cities, to be given by the tribes to the Leviyim, were given proportional to the populations of the tribes. Sh'vi'i - Seventh Aliya - 26+13=39 p'sukim - 35:9-36:13 The cities of refuge (and the other 42 Levite cities,with some differences) serve to protect the inadvertent killer. Even a murderer flees to a protecting city pending trial. It is forbidden to kill a murderer until he stands trial and is found guilty [409]. The inadvertent killer is sent - or he flees - to a city of refuge [410]. The Torah presents guidelines for defining murder and inadvertent killing and sets down some of the court procedures, such as the prohibition of a witness also acting as judge in a criminal case [411]. We are also warned not to permit substitute punishments for a murderer [412] and the inadvertent killer [413]. Strict adherence to all rules of justice assure us continued "quality living" in Eretz Yisrael, accompanied by the Divine Presence. Leaders of the family of Menashe to which the daughters of Zelofchad belong, approach Moshe and raise the problem of potential erosion of their tribal allotment if Zelofchad's daughters marry outside their tribe, taking their land with them. Moshe issues a ruling restricting them from marrying outside their tribe. This is not a law in perpetuity; it applies only in this case. In compliance, Machla, Tirza, Chogla, Milka, and No'a marry Menashe-ites. The Book of BaMidbar ends with the statement, "These are the Mitzvot and the Laws that G-d commanded Moshe to (transmit to) Bnei Yisrael, in Arvot Mo'av on the Jordan (Jericho) River." MITZVA WATCH Ramban sites Bamidbar 34:52,53 as the source of the mitzva in the Torah to dwell in Israel - a mitzva that he says applies today, even in times of exile. The Ramban counts this mitzva as one of the 613 mitzvot of the Torah. (It is known as Ramban's 4th Mitzva.) Rambam does not count Yishuv Eretz Yisra'el among the Taryag. This does not mean that Rambam does not consider it a mitzva to live in Eretz Yisrael. He echoes the Talmud in saying that "a person should always choose to live in Israel, even in a city with a majority of idol worshippers, rather than live outside of Israel, even in a predominantly Jewish city". He writes that a person who lives elsewhere is like one who has no G-d. Some commentaries explain that since living in Eretz Yisrael is the necessary basis of fulfilling a whole category of mitzvot, then one would not count living in Israel as one of the 613. It includes many other mitzvot; therefore it does not fulfill the specific criteria for being numbered among Taryag. It is, nonetheless, an imperative of the Torah. Ramban adds that not only are there mitzvot that "depend upon the Land", but ALL mitzvot are able to be completely fulfilled ONLY in Eretz Yisrael. One must do mitzvot elsewhere, primarily as practice to the proper performance of mitzvot in Eretz Yisrael. In Ramban's treatment of the mitzva to live in Eretz Yisrael, there is another factor, which is an integral part of the mitzva. And that is, that we are forbidden to allow any part of the Land to be uninhabited, nor may we leave it in the hands of non-Jews. Maftir (second Torah) - 7 p'sukim - Bamidbar 28:9-15 Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot (sacrifices) in the Mikdash. The Musaf of Shabbat is two p'sukim long. Minimum Torah reading portion is 3 p'sukim, and that is why we do not read Shabbat's Musaf on a weekly basis. Since the 2 Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh. Haftara - 28 p'sukim -Yirmiyahu 2:4-28, 3:4, (4:1-2) This is the second of the three Tragic Haftaras read between the 17th of Tammuz and Tish'a b'Av. It is the continuation of last week's haftara. In fact, these two haftaras are the only continuous portions of the Prophets read as haftaras on consecutive weeks. G-d, speaking through the prophet, chastises the People of Israel for the terrible double sin of forsaking Him AND turning to gods who are nothingness. Repeatedly, we are asked how it was possible that we turned away from G-d so. Terrible punishment for this betrayal of G-d is prophesied. The haftara ends on the hopeful note that if we return to G-d, then He will return to us and restore His special relationship with us. The Haftara for Shabbat Rosh Chodesh usually preempts the Haftara of Parshat HaShavua, especially since the Haftara almost always follows the last Torah portion read, which on Shabbat Rosh Chodesh is the portion in Pinchas of the Musafim of Shabbat & Rosh Chodesh. Yet this week is an exception. We could say that the Haftara of Mas'ei that was bounced by the Rosh Chodesh Haftara, came back in its other identity - as one of the Haftaras of Pur'anut, and pushed itself back in place. Some communities (S'faradim - some or all?) read the first and last p'sukim of the Shabbt-Rosh Chodesh Haftara after reading the portion from Yirmiyahu. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 95 (part 2) •Three-persons-presence rule Assuming the halachah follows the first view in the preceding lesson, if while they were all together and Reuven instructs Shimon to pay the $100 to Levi, and unbeknownst to Reuven and Levi, Shimon does not have nor can he raise the $100, Levi can cancel the three- persons-presence transaction. The result is the same if Reuven knows that Shimon is without ability to pay the $100 and fraudulently hides that fact from Levi. However, if Levi knows that Shimon does not have $100 or if Shimon does have $100 at the time of the three- persons-presence transaction and later loses the $100, then Levi cannot, according to the first view, sue Reuven. Levi sues Reuven, pleading that Shimon did not have the $100 when the three-persons-presence transaction took place and that Levi was duped into thinking that he did have the $100. Reuven defends on the grounds that Shimon did have $100 when the three-persons-presence transaction took place and lost his money subsequent to the three- persons-presence. (1) If the debt from Reuven to Levi is evidenced by an instrument of indebtedness. and the instrument contains a credence clause, then Levi will win the case against Reuven without even having to take an oath; if the instrument of indebtedness does not contain a credence clause, then Levi will win the case by taking an oath that he has not been paid. [A credence clause in the instrument states that Reuven should e believed no mater what he pleads regarding the instrument.] (2) If the loan from Levi to Reuven is an oral loan, then Reuven may take a hesseth oath that Shimon had the $100 at the time the payment was due from him to Levi. After the three-persons-presence transaction has taken place, Levi demands that Shimon pay him the $100. Shimon responds that subsequent to their meeting together, he examined his records and realizes that he does not owe Reuven any money. Shimon has the burden of proving with competent witnesses that he does not owe the money? In such a case, Levi may look to Reuven for payment for the $100 that Reuven owes to Levi. If the $100 payment from Shimon to Levi was to have been a gift from Reuven to Levi, then Reuven does not have to make the gift, since Shimon does not really owe him the $100. The three-persons-presence transaction takes place in the presence of two witnesses, at which time Shimon admits that he owes Reuven the $100, and there is a time fixed for Shimon to pay Levi. Shimon later pleads that he was mistaken when he admitted that he owed Reuven the $100. If Shimon cannot prove that he does not owe Reuven the $100 and the time fixed for the payment has not arrived, Shimon cannot plead that he had made a mistake when he admitted that he owed the $100 to Reuven. If there are no witnesses present when the three-persons-presence transaction takes place and when Shimon admits that he owes Reuven $100, then Shimon may successfully plead that he was mistaken when he stated that he owed the $100 to Reuven. If the time fixed for payment has passed, there is a view that Shimon can successfully plead that he did not owe Reuven the $100, since he could have pleaded that he had paid the debt; and there is a view that he cannot plead payment, for a person does not admit in the presence of witnesses that he owes a debt unless he has first ascertained that he does. If in any of these events Shimon is out of the picture, Levi has to deal with Reuven for the $100 owed to Levi. The three-persons-presence takes place and thereafter Shimon pleads that he was mistaken when he admitted that he owed Reuven $100 and Reuven concurs and says that it was a mistake. Levi does not know if Shimon does or does not owe Reuven the $100. If the transfer of the $100 to Levi was to pay off a debt that Reuven owed to Levi, if Reuven has assets to pay Levi, then Reuven can successfully plead that Shimon does not owe him the $100 and Levi can collect from Reuven. However, if Reuven does not have the $100 to pay Levi, then Reuven cannot successfully plead that he and Shimon were mistaken when they told Levi that Shimon owed Reuven $100. However, if instead of Reuven owing Levi $100 he wants the $100 held by Shimon to be given to Levi as a gift, then Reuven cannot plead that Shimon really does not owe him the $100, even if Reuven has $100 to make the gift to Levi. Then Shimon has to pay the $100 to Levi and Shimon may sue Reuven for the $100. Levi admits that there was a mistake made in Shimon's calculations and Shimon does not owe Reuven $100, but Reuven pleads that Shimon does owe him $100. Shimon does not have to pay Levi, nor is he obligated to take an oath that he does not owe Reuven the money. If Reuven wanted Shimon to pay Levi $100 to satisfy the debt that Reuven owed to Levi, then Reuven takes an oath that Shimon owes him the $100, and Reuven need not pay Levi. If the $100 that Reuven instructed Shimon to pay to Levi was for a gift to Levi, Reuven does not have to give the $100 to Levi and need not even take an oath to absolve himself of that liability . If Shimon has commenced to make payments to Levi pursuant to three-persons-presence and then pleads that he discovered that he does not really owe Reuven the $100, he need not make any further payments. assuming that he may do so pursuant to laws stated above. However, those payments that Shimon has already made to Levi will not be taken back from Levi. Shimon leases realty from Reuven and owes him a specified rent of $100 for a specified period to be paid on February 1. Reuven owes Levi $50 from a different transaction. Reuven in a three-persons-presence transaction instructs Shimon to pay to Levi $50 from the rent money due to him. Thereafter either Reuven or Shimon terminate the lease. Shimon claims that he does not owe Reuven the $50. Thus even if Shimon does not owe Reuven the full $50 because the lease had prematurely terminated, it does not affect Lev’s right to be paid $50 by Shimon. For at the time that the three-persons-presence transaction takes place, there is an obligation from Shimon to Reuven to pay $100 for the period of the lease. If after Shimon pays to Levi he feels that he did not owe Reuven the full $50 or any part thereof, he may sue Reuven for the amount that he feels he did not owe and paid Levi. Shimon leases some realty or personal property from Reuven without any specified period, but for $1 a day for each day that he requires the realty or personal property. Reuven owed $100 to Levi. In a three-persons-presence transaction Reuven instructs Shimon to pay to Reuven $100 from the lease payments due to Reuven from Shimon. Shimon terminates the lease after 40 days, since he no longer requires the realty or personal property, and thus Shimon owes $40 to Reuven. If at the time of the three-persons-presence transaction Shimon says to Levi he will pay him the $100 from the rents that he will owe to Reuven, he must pay him $100 although the final rental never reached $100. However, if Shimon at the time of the three-persons-presence transaction says to Levi he will pay him out of rental moneys due to Reuven, he need pay Levi only $40. In a three-persons-presence transaction Reuven assigns to Levi $100 that Shimon owed to Reuven. Shimon produced Yehudah as a surety for the obligation. Yehudah is liable as a surety although there was no formal kinyan making him a surety. What if one of the three parties to a three-persons-presence transaction is a Gentile? The place of Reuven is taken by a Gentile, the one who instructs Shimon to pay money to Levi. If Shimon agrees. then the transaction is valid and none of the parties can cancel the transaction. The place of Shimon is taken by a Gentile. If Levi agrees, the transaction is valid and none of the parties can cancel the transaction. Then Levi cannot sue Reuven if the Gentile does not make the payment to Levi. The place of Levi is taken by the Gentile. Unless Reuven cancels the transaction, Shimon may make the payment to the Gentile. Once the payment has been made, Reuven can no longer cancel the transaction. If the secular laws of the land where the three-persons-presence transaction takes place makes the three-persons-presence transaction binding, then Reuven cannot cancel the transaction. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.126 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT •by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. PURGING VESSELS Cooking utensils which have been used for non-kosher food need to be purged before we may use them. This requirement stems from a basic halakhic assumption: the taste of food, which is considered to be like the food itself, is absorbed into the pots and pans in which the food is cooked. This assumption has a scientific basis, which was especially evident in ancient times, when most vessels were made of pottery and even metal vessels were not made of the exceedingly smooth, strong, non-stick alloys of today. However, purging vessels also has a symbolic dimension which is evident both in the origin of this mitzva and in its practice. The origin of the purging of vessels is in the commandment of the High Priest ElazarElazar to the soldiers who despoiled the Midyanites. Elazar directs that “Any vessel which is used in the fire, should be passed through the fire, and then be purified; it must be purged with water [fit for the purification] of an unclean person; but anything not used in fire need only be washed with water” (Bamidbar 31:23). We see that the “culinary” cleansing (purging with fire or rinsing with water) is discussed together with the spiritual cleansing (immersion to rend the vessel ritually pure). We can elaborate on the symbolic dimension of this practice by noting the particular symbolism of taste and of cooking. The taste of something represents its unique character, its inner essence. The absorption of taste into the side of the cooking pot symbolizes the fact that we inevitably leave our mark on our environment. The ability of this taste to prohibit food cooked afterwards symbolizes the opposite fact - that our environment in turn inevitably leaves its mark on us. But this absorption takes place only through cooking. Rav Shneur Zalman of Liadi, the Alter Rebbe, points out that just as food is only prepared with fire, so a person who wants to shape and transform his character can only do so through the fire of inner enthusaism. (Likutei Torah Matot 3.) Merely passing through a certain milieu does not necessarily create a mutual influence; it is when we warm to an environment and actively participate in it that we expect a lasting mutual influence, for better or for worse. However, it is generally forbidden to use a forbidden pot even after a day passes (SA YD 93:1), and in many cases even with cold food. (YD 91:2.) The lesson is that great caution is necessary when approaching a culture with destructive habits and opinions forbidden food for our spiritual development. True, it is possible to pass through such an environment unscathed. For instance, we may avoid become enthusiastic participants of such a culture (parallel to no cooking). Or the destructive elements of the culture may have lost their vitality (parallel to an old taste); an example of this would be the leniencies attached to pagan customs in places where they are mere habits. (See Taz YD 148:4.) Even so, due to the great danger of being negatively influenced (impartation of forbidden taste), ideally we should avoid exposing ourselves to such surroundings. What is necessary to purge a vessel? The basic principle is that “expurgation is commensurate with absorption” (Rashi on Bamidbar 31:23). The more hot and intense a certain social milieu is, the greater the intensity of the effort required to make it fit as an environment for our spiritual growth. 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: Is it permitted to kill mosquitoes on Shabbat? In my area, there are a lot of mosquitoes, and they cause my family much grief and perhaps even danger. Answer: Removing living creatures which may bite or sting involves the possible violation of trapping (tzad) and killing (netilat neshama) If one does either of these to prevent damage, not to get benefit from the animal, then it is a “melacha she’eina tzreecha l’gufah”, a prohibited act not done for a classic positive outcome. We pasken that “melacha she’eina tzreecha l’gufah” is prohibited only rabbinically. Regarding trapping many creatures (including mosquitoes) there is an additional point of leniency. Trapping creatures belonging to a species which, as a rule, is not hunted for use, is also only rabbinically prohibited (Shabbat 106b-107b). If one has reason to be afraid that the animal is about to bite him, he may remove it by hand (which includes trapping) to avoid pain (Tosfot, ad loc.; Shulchan Aruch, Orach Chayim 316:9). However, since it is more stringent to kill creatures than to trap them, one cannot permit killing unless there is a strong fear of more significant pain (Shulchan Aruch ibid.:9-10; Mishna Berurah ad loc.:46).Thus, mosquitoes, which usually cause discomfort but not significant pain, should not be killed on Shabbat. A few significant exceptions exist. One who has a specific allergy or sensitivity to mosquito bites may kill them to prevent being bitten. It would seem, in my unprofessional estimation, that putting on repellent (application by stick must be done before Shabbat) and/or spraying are more effective and halachically preferable (see Shmirat Shabbat K’hilchata 25: (28)). Another exception would be where an infestation is likely to cause multiple bites which, cumulatively, cause significant pain. However, in many cases, it is questionable whether killing a few mosquitoes before going to bed, makes a significant difference. In malaria affected areas and recently, in area affected by West Nile Disease, a determination may be made that there is a safek pikuach nefesh (possibility of danger) which would allow the necessary steps to be taken (presumably, killing by hand is helpful but not sufficient). Such a determination should be made by a competent posek, in consultation with health authorities. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at ww.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) I would never want to worship a God whose ways are comprehensible to every simple mortal. - Rabbi Menachem Mendel of Kotzk Rite and Reason by Shmuel Pinchas Gelbard It is customary to call the month of Av - during Birkat HaChodesh and in letters - by the name MENACHEM AV. (Aruch HaShulchan) REASON To emphasize that during this month we need consolation over the rebuilding of the Beit HaMikdash that was destroyed in Av. REASON Menachem alludes to the name of Mashi'ach who, according to the Midrash, was or will be born on Tish'a b'Av. REASON This symbolizes that the Almighty will comfort the ALEF-BET of Megilat Eicha (4 of the 5 chapters have an alphabetical arrangement). Note: Customs vary, but the common practice is to call the month Menachem Av for the announcement during Birkat HaChodesh, then we call the month Av from Rosh Chodesh until midday of the 10th, and thereafter it's Menachem Av again. Some have the custom not to study Torah on Erev Tish'a b'Av after midday (even when it is Shabbat), but only to learn subjects that are permitted on Tish'a b'Av itself. (Rama) REASON What a person learns after midday remains in his mind, and he may continue pondering it even at night. So he will be entering into mourning even as he rejoices over the Torah that he [previously] learned. PARTNER SEDRAS Seven pairs of sedras sometimes are read separately and sometimes combined. The reasons for combining and separating vary. Four of the pairs take care of the extra Shabbatot in a 13-month (2-Adar) year. One pair (Chukat-Balak) takes care of the the second day of Shavuot on Shabbat situation, which sets Chutz LaAretz and Israel out of synch Parshat HaShavua-wise. One pair (Nitzavim-Vayelech) takes care of the yes or no of a Shabbat between Yom Kippur and Sukkot. Matot-Mas’ei makes a fine adjustment to the calendar of weekly sedras. Among the seven Partner Sedras, there is a variation as to how often they are combined and how often they are separated. The most separate of the pairs is Chukat- Balak, NEVER combined in Israel, and combined in Chutz LaAretz only 30% of the time. Five of the other pairs are combined 60-63% of the time (lower for B’har-B’chukotai in Israel because of the 8th day on Shabbat in Chu”l situation). But the most combined pair of sedras is Matot-Mas’ei. They are combined 89% of the time (the figure is 80% in Israel, again because of the 8th day of Pesach falling on Shabbat abroad). As if to “confirm” the togetherness of Matot and Mas’ei, it happens to be that the G’matiriya of the first pasuk of each is the same (3324). These G’matriya Matches don’t prove anything, but they are interesting (and sometimes fun) dis- coveries. Say a Dvar Torah and you get a Yasher Ko’ach. Punch it home with a G’matriya or G’matriya Match and you get some OOOOs and AAAHs. Don’t take homemade G’matriyas too seriously. Among other reasons, it is too easy to manipulate the numbers and be selective to arrive at a conclusion that suits your search. But don’t dismiss them all either. This Day in Jewish History Reprinted from last years Matot-Mas'ei TT (#429) from the B"H Yom Yom column [1 Av] Peaks of the tallest mountains emerged above the receding waters of the Flood. { Egypt was afflicted with Frog(s). { Yahrzeit of Aharon HaKohen. (This is the ONLY yahrzeit mentioned in the Torah. Note that it is not recorded in Parshat Chukat which tells of Aharon's death, but rather in Mas'ei, as a parenthetical remark to the travelog of the People. It turns out that we read of Rosh Chodesh Av on that very same date. This is very rare.) Yahrzeit of Elazar b. Aharon HaKohen. { Ezra and his followers arrived in Yerushalayim, 457bce. (On the one hand, one can view this item as the positive "other side of the coin" of the tragedies that are associated with the "entrance of Av". On the other hand, it was the relatively small percentage of the people that returned with Ezra that was the seed of the destruction of the second Beit HaMikdash 500+ years later.) Armed revolt at Treblinka, 1943. One of several similar outbreaks that were encouraged by the changing tide of the war against Germany. { The Exodus bearing illegal immigrants was seized by the British, 1947. The Exodus 1947 carried 4000 Jews. Its stirring defiance of the British navy and its ultimate forced return to Germany, was one of the most dramatic and heroic episodes of post-war Jewish history. FYI Matot & Mas'ei combine to 244 p'sukim. Add the Maftir for Rosh Chodesh and you get the longest Torah reading - 251 p'sukim. How often does it happen? 11½% of the time. In the same year-types when Purim and Lag BaOmer are on Friday, when there's Trippple Purim in Yerushalayim and the Seder is Motza'ei Shabbat, when the 17th of Tammuz and Tish'a b'Av are both really on Sunday (and not pushed from Shabbat), when the upcoming Rosh HaShana is Tuesday-Wednesday. FYI Of the 11425 letters in Matot-Mas'ei, HEI,VAV, YUD, ALEF, MEM, and LAMED account for more than 53%, while GIMMEL, DALET, ZAYIN, TET, KAF, SAMACH, PEI, TZADI, and KUF account for less than 13%. The other seven letters account for the other third of the letters. The Nine Days Although the Nine Days start on Rosh Chodesh, with its being Shabbat this year, we treat the Shabbat as we would any other. Of course, we say Hallel (with skipping) and Yaale V'yavo, and conduct ourselves as we would on any other Shabbat. Because of the restrictions of laundering clothes during the Nine Days, and the additional restriction of wearing freshly laundered clothes, it is a good idea to prepare for the Nine Days before this Shabbat by taking several clean shirts, etc. and wear them each for a brief period of time. This way, they are not considered freshly laundered and may be worn during the Nine Days. Clean underwear is considered a hygienic necessity and not a luxury and therefore may be worn without the "pre-9 days processing" of outer clothes. So too, if one runs out of clean underwear during the Nine Days, he may wash them in private. There are different opinions as to whether one uses wine for Havdala for this Shabbat, Rosh Chodesh Av. Some hold that Havdala belongs to Shabbat and wine can and should be used for Havdala. Others consider Havdala to be the first act of the weekday and recommend using another beverage for Havdala (consult a Rav as to what drinks qualify for Havdala). Some say that if there is a child present at Havdala who is old enough to understand the concept of a Bracha, but still too young to understand Mourning the Churban, then he should drink the Havdala wine. In the absence of such a child, the person saying Havdala should drink the wine himself. Tiyulim are forbidden by halacha only on the afternoon of Erev Tish'a b'Av and on Tish'a b'Av itself. However, it is the common practice to abstain from pleasurable tiyulim during the Nine Days. Coming to Israel (not leaving it) is one noteworthy exception to the no-tiyul rule. Buying new clothes and other new items should be avoided during the Nine Days, even if the item does not warrant a She'he'che'yanu. There are exceptions to this rule; consult a Rav when in doubt. One such exception is the purchase of items (even ones that gladden the buyer) that will not be available after Tish'a b'Av, or even if they will just be more expensive after Tish'a b'Av. In such cases, one should not use the item until after. One should not listen to music, either live or recorded, during the Nine Days. Some say that mellow, sad music is permitted. Singing without musical accompaniment is disputed. There are appropriate songs from Eicha and other sources, which are in the spirit of the Nine Days. Pleasurable bathing is prohibited during the Nine Days. Washing for health purposes is permitted. The line between the two types of bathing is often blurry. As a rough guideline (again, consult a Rav for specific situations), showering in warm climates (such as Israel) should be done with colder water (the water need not be uncomfortable, but should not be warm enough to be pleasurable), less frequently than normal, and if possible, one should wash the body in parts, rather than bathe the whole body at once. For next Friday, Erev Shabbat Chazon, many hold that one can bathe as he usually does on Friday for Shabbat; others say that some restrictions apply. We'll focus on Tish'a b'Av, specifically when it falls on Sunday, and the Shabbat of Erev Shabbat in next week's TT, IY"H. But let's end this piece with a few notes. This year, there is no Week in which Tish'a b"av falls.. Therefore, the strictest practices will not be active. It is important for a person to be honest with himself concerning what restrictions he does or does not follow, and how strictly he acts. Remember, he who mourns... will rejoice. From the Desk of the Director The beginning of Parshat Matot relates a command that is very perplexing: Whatever a person vows to do – such as a prohibition accepted on oneself not to eat a certain food for thirty days – must be carried out. Such a neder is so powerful that the faulting individual is liable to a punishment of lashes. The Gemarah (Chagigah 1:8) tells us, however, that these kinds of vows can be annulled by a tribunal of three people. Indeed, before Rosh Hashanah, we are accustomed to the ceremony of Hatarat Nedarim, whereby we express our regret at accepting such vows (and obligations) which have the force of a positive precept and the violation of which has the weighting of the negative command, “He shall not desecrate his word” (Bemidbar 30:3). How can the rabbis allow us to redeem ourselves and not keep our word? We could argue, for instance, that our vows might cause us harm. Indeed, there are halachically acceptable rationales for annulling vows. These justifications, however, should all incorporate a valid reason for regret that turns the ceremony more into a form of repentance from the sin of abusing the vow than its actual annulment (Yoreh Deah 228:7). Rav Soloveitchik suggests that prohibitive vows are actually expressions of our human fallibility. They are generally hasty expressions of worldly inducements made by our surface personality; they are the concomitants of an intellect that has its limitations. Now perhaps we understand why we chant Kol Nidre as we enter Yom Kippur: If we can’t trust what we wish ourselves, how can we trust what we say to the Master of all thoughts? Sincerely yours, Menachem Persoff, Director, Israel Center Parsha Pix In the upper-right we find the two pairs on people that are involved in the concept of HAFARAT N'DARIM - A father and his daughter, and a husband and wife. Below them is a soldier (in silhouette) multiplied by 12000, the number drafted to fight against Midyan. When the soldiers returned from their successful battle, they brought with them much booty. This they shared equally with the rest of the people (of course, since there were fewer soldiers than not, each soldier's share of the spoils of war was greater). This split is represented by the sheep, cows, and donkeys evenly paired off. The pot of gold represents the gold that was given to the Mishkan by the officers in gratitude for success which included a zero casualty rate. Tucked in below the gold to the right is a math-looking expression of 5 crowns plus one. This stands for the death-toll of Midyan's elite — 5 kings (Evi, Rekem, Tzur, Chur, and Reva) plus Bil'am. The pyramids and mass of arrows leading finally into Eretz Yisrael stand for the list of travels and camps from the time we came out of Egypt until we were poised on the threshold of Eretz Yisrael. The quill stands for the reference in the beginning of Mas'ei to Moshe's writing everything down concerning the travels of the People in the Wilderness. The map shows three cities of refuge on the east bank of the Jordan and three cities to be chosen inside the Land. Above the map is a cow with a pair of KARNEI PARA, the unique TROP note on the word BA'AMA in 35:5. The scales of justice refer to the laws of homicide. The Torah emphasizes the need to judge carefully and fairly, and not to distort justice as specified in the Torah, even if logic leads you to different conclusions. This leave the chatan and kalla times five, representing the five marriages mentioned towards the end of the sedra between the daughters of Tzelafchad and men from the tribe of Menashe. TTriddles 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). Winner from last week is JAM390 from Columbia (the university, not the capital of South Carolina nor one of a dozen or more other U.S. cities, nor the South American country, which is spelled Colombia anyway) - please be in touch to figure out how you’ll get your prize. Last week's (PINCHAS) TTriddles: [1] Namesake of great(x15)-grandfather [2] Two brothers whose names would both fit well in a different shevet [3] Now, his son. In the days of his great- grandfather, a city. A royal associate of his uncle. [4] Her nephew is a friend. [5] His son is creative. [6] Who are the grammatical multiple personalities? [7] His cousin isn't also NUGI, is he? [8] He comes from a confused great(x15)-grandson [9] From what shevet are the stereotypical Ramat Avivis? Note: there is also a PPP on the Parsha Pix And the envelope please... [1] First son of Reuven was CHANOCH. His grandfather was Yaakov. His great-grandfather was Yitzchak. Great(x2)-grandfather was Avraham Avinu. Now count how many more greats. Terach (3), Nachor (4), Serug (5), Re’u (6), Peleg (7), Eiver (8), Shelach (9), (Arpachshad (10), Shem (11), No’ach (12), Lemech (13), Metushelach (14), Chanoch (15). Chanoch, son of Reuven was the namesake of his great-great-great-great-great- great-great-great-great-great-great-great-great-great- great-grandfather, Chanoch b. Yered. [2] Two of the sons (and family groups) of Shevet Shimon are YAMIN and SHA’UL. Both names would fit well into Shevet Binyamin. (King Shaul was from Binyamin and Y’mini is another way of saying BENJAMINITE.) [3] BELA is Binyamin’s son. In the days of Binyamin’s great-grandfather, i.e. Avraham Avinu, Bela was an ally-city of Sedom. And Bela was one of the kings of the dynasty of Binyamin’s uncle Eisav. [4] Asher had 4 sons - Yimna, (Yishva - not mentioned in Parshat Pinchas), Yishvi, B’ri’a - and Serach, Asher’s daughter. B’ri’a had Chever and Malki’el. Her (Serach’s) nephew, Chever is a friend (Chaver). [5] Yeitzer (root word of CREATIVE) was the son of Naftali. [6] Bnei (the sons of) DAN were/was SHUCHAM. Only one son is mentioned, yet he is called BNEI, hence he is a grammatical multiple personality. So too for the sons of PALU (one of the sons of Reuven) - ELI’AV. And so too for Efra’yim’s son Shutelach, whose son(s) are listed as EIRAN. [7] This one is a bit weird (as if the others aren’t!). GUNI’s cousin is SHUCHAM b. DAN. Also known previously as CHUSHIM. If Dan’s son has a flip-flop name like that, is GUNI’s other name NUGI? No, it isn’t. But that was the question. [8] This one is a TTriddle in the style of Games Magazine’s Cryptic Crosswords. The great(x15)- grandson is SHUTELACH. Confused (mix up the letters) gives you TUSHELACH. He comes FROM, gives us M’TUSHELACH, the great(x15)-grandfather of SHUTELACH b. EFRA’YIM. [9] The stereotypical yuppie-type of Ramat Aviv is known as a TZ’FONI, which is also one of the family names of Shevet GAD. ParshaPixPuzzle (within the ParshaPix on page 3) If you noticed at the top of the ParshaPix, there was the word GREECE spelled with a small GR, a split EE and a big CE. Translate into Hebrew and you get YAVAN, with a small YUD - as in the name PINCHAS at the beginning of the sedra, a broken VAV - as in the word SHALOM, also in that first portion of the sedra, and a large NUN (sofit) - as in MISHPATAN in the portion of B’not Tz’lafchad. Believe it or not, most of the 9 TTriddles and the PPP were solved by several different solvers. Not all. But most. We’ll see in the next few days if and who we have a winner for the best solution set. So far, the solutions are promising. We've got good partials from RHM (welcome back), DannyL, AvidanA, Y&S G + K, and ZviR. Al Beer had a nice try on the PPP. Judges decision is not in yet. We'll announce it either this week or next. This week's TTriddles: [1] 6 months in time; much less in distance [2] I'm going to music camp [3] Taklamakan or Gobi [4] Yitchak grandly connects two places [5] 1+2+(2+1+7+1) + 1 =15 [6] It's sure to fog up the mirror [7] Identified with his father & step-father [8] Yul Brenner (to Charton Heston) For best effect, the following riddle should not be asked this Shabbat. Wait a couple of months and ask it then. Q. When do we read portions from four consecutive sedras on the same day? A. On Shabbat Parshat Matot-Mas'ei which is also Rosh Chodesh Av. We read from Pinchas for the Maftir. Matot and Mas'ei for the regular reading. And from D'varim at Mincha. www.ou.org/israel/messages ISRAELI JEWS are invited to post messages telling their fellow Jews around the world about daily life in Israel today, and to express their feelings and hopes during these difficult times. DIASPORA JEWS are invited to post messages of support and encouragement to their fellow Jews in Israel, and to express their feelings and hopes during these difficult times. We ask for your country of origin so that it can be posted at the top of your message, making it clear to readers FROM where your comment originates. However, your name and e-mail address will not appear unless you specifically want to identify yourself, and you add them to your message. Please post messages based on your own experiences or reflecting your own feelings. This is not the place for political opinions or discussions. TIYULIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 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. Israel Center In-House Shabbaton • SHABBAT PARSHAT EIKEV - Aug 10-11 • Scholar-in-Residence: Rabbi Nachman (Neil) Winkler • 180NIS per person (non-members add 20NIS) •Three Shabbat meals, Oneg Shabbat, Kiddush, tea & cake, shiurim, mini-shiurim, Divrei Torah, oral Torah Tidbits, singing...• We'll be taking Shabbat early this time, to allow for a more normal timing of the Friday night seuda and program. Mincha will be at 5:55pm, candle lighting will be at 6:10pm, followed by Kabbalat Shabbat. Shabbat morning davening at 8:30am, preceded by a mini-shiur at 8:00am • Housing options: [1] You live in the neighborhood, [2] You are making your own arrangements to stay with friends who live in the neighborhood, [3] You want us to house you with someone who lives in the neighborhood, [4] You would like to stay at the Windmill Hotel (sleeping only, 300NIS per couple extra).• [Personal note: The Shabbatonim that I've been to have been wonderful. This one will be extra-special. Don't miss it - Phil] • Those who sign up for this Shabbaton during July will receive a gift... in appreciation of your sparing us the headaches of last minute registration. Registration will continue until we reach our optimum number of participants. Those attempting to register after that will be disappointed. Don't be disappointed. Register early. (others already have) Klezmer Music festival in Tzfat • Tuesday-Friday, August 7-10 During these 4 days and 3 nights you only want to be with us in Zefat at the Klezmer Music Festival of the Year! • Theme: "Power to the People from Hashem, Musical Power, Electrical Power, Steam Power", We will stay at the newly renovated CENTRAL HOTEL in the center of the city, most accessible to all area (of the festival and ancient synagogues) Touring first and last days to fascinating places among them: • Hadera Power Plant, non-polluting electric • Sapir Site "Secret" Waterpower gigantic generators • Boatride • Trainride • "Busride" • Visits & tours in the mystical magic city of Tzfat and other places. • Price includes transportation. Bus is with us the entire time. 3 nights/4 days, half-board, • Mehadrin Shmita L'Chumra, all entrance fees and gratuities, • 1300nis, (non-members add 50nis) • leaving Tue. 8:00am from the Israel Center, returns Fri. around midday. • Order take-out food for Shabbat from Chaim, our In-House Caterer and your order will be waiting for you upon your return. Travel Desk Specials Paradise Negev Hotel Be'ersheva (Glatt Mehadrin Hotel) July Special - Midweek Only • NIS500 per couple per night double room, half board basis (breaskfast/dinner daily) •Children (max. 2) up to age 12 sharing parents room - 130NIS per child Ruth Rimon Inn Tsfat • "Third Night Free" (until July 29) Midweek & weekends • NIS750 for two per night, dbl rm, incl. breakfast Children (max. 2) up to age 12 sharing parents room - 188NIS per child Kibbutz Hotel Lavi - August & Sept.-Shabbat Specials Package #1: Thursday to Sunday, August 9-12 •3-night weekend NIS950 (1-night H/B; Shabbat F/B; 1-night breakfast) Pacakge #2: Sunday to Wednesday, August 12-15 •3 night package NIS1245 (4th night free) H/B Package #3: Sunday to Wednesday, August 19-22 •3-night package NIS1025. H/B Package #4: Sunday to Friday, August 26-31 •No minimum stay. NIS315 per night, H/B Package #5: Shabatot during September •One night, NIS345. F/B All rates are per person in main building or garden rooms •New Wing supplement: NIS40 p.p. per night • Children's discounts available Enjoy a Shabbat at The Jerusalem of Gold Hotel•Glatt/Mehadrin•July: NIS 780 • August: NIS 880•Rates are per couple for one night stay in a double room•Full board • Family plan rates available Sheraton Israel: July/August Special Participating Sheraton-Moriah Hotels: Eilat, Tiberias, Tel Aviv, Dead Sea, Sheraton-Plaza Jerusalem and Sheraton City Tower Ramat Gan JULY (until August 1): NIS999 • AUGUST (Aug 2 - Sep 2): NIS1099 •Rates are per couple per night with breakfast, midweek & weekends •Rates for one-night stay available on request Sheraton-Moriah Tiberias: July 29-Aug. 31 •Dinner supplement - Adult: NIS110, Child: NIS55 • Separate swimming hours Sheraton-Moriah Eilat: Reservation accepted for SUN-THU or THU to SUN Sheraton Moriah Dead Sea: Rates include dinner Free nights: T.A., J'lem, City Tower (2nd night) • Dead Sea (3rd night) • Eilat (4th night mid-wk; 3rd night weekends) • Tiberias - July (2nd night) ; August (3rd night) Child in parents' room FREE (except Tiberis - child NIS75); •Child ages: • Eilat, City Tower, Tiberias - 2-12, • J'lem - 2-18 • Tel Aviv - 2-19 Artzeinu Tours in conjunction with the Israel Center presents... Daily Artzeinu Tours General Schedule Sundays: Jeep Excurison - or - City of David • Mondays: 1day to Galil- Golan • Tuesdays: Massada, Ein Gedi, Dead Sea - or - 2 day to Galil-Golan • Wednesdays: Amatzia underground city • Thursdays: Negev • Fridays: Kotel tunnels, Old City, South Wall excavations or J'lem neighborhoods Vacation in “Class” August 5-12 -4 - Star Hotel in Tiveria •Mashgiach on premises 24 hrs. a day All ingredients EIDAH CHAREIDIT? GLATT KOSHER, SHMITA L'CHUMRA • Price includes: Half board (incl. fleishig dinner) Full board for Shabbos + 2 x cake & tea Outdoor pool (Lifeguards: male-men /female-women) Jacuzzi • Sauna • Fitness room Free boat ride & transportation to the beach Activities for children • Day camp Special evening activities Optional: (not incl. in price) R/T transportation and/or TOURS to Golan and Galil including Kivrei Tzaddikim, Kayaks, Jeeping, and more- at reasonable prices • minimum Midweek - 2 nights: SUN-TUE, TUE-THU • weekend - 3 nights: THU-SUN • ($ prices must incl. foreign passport # and address) • All prices are per night, mid-wk. or weekend • Couple - 689nis ($160) • Children 2-12 (in parents' room) - 170nis ($39) •3rd in room (12+) - 260nis ($60) • Call for prices for singles & small rooms • Members: 660/$150, call for other mem prices Call 587-1718 or the Travel Desk Last Call 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 Reservations : Ruth Brand 02-5353-973 or Shulamit-Coordinator 02-58-119-58 or 58144-81 or 050-937-932 ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free.•No one will be turned away for lack of ability to pay. SHABBAT 5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week (1st perek): Yaakov Peterseil•Cold drinks will be served•Mincha follows Shiur MOTZA"SH Motza'ei Shabbat, July 21st, 9:30pm•Pre-Tish'a b'Av Preview of Kinot with Dr. David Luchins • with the hope and prayer that Kinot will become obsolete, relegated to academic obscurity, speedily in our time See UPCOMINGs for details of the Tish'a b'Av morning program at the Israel Center and the End-of-Tish'a b'Av program in the Old City with Dr. Luchins 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 SUNDAY 9:30am •Golda Warhaftig's class will resume IY"H on Sunday, August 26th Sunday, July 22nd, 9:30am (men & women)•NOTE ONE-TIME CHANGE OF DAY In-Depth Pirkei Avot with Rabbi Chaim Eisen N'shei Library •10:30-12:45 10:30am (women)•Megilat Eicha • 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 July 22nd, 7:45pm•Jewish Philosophy with Rabbi Chaim Eisen •This week: Ramban's Commentary on the Torah and its Wellsprings•NOTE ONE-TIME CHANGE OF DAY MONDAY MONDAY 9:15am• New Series: Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30am•Rabbi Leff's shiur will resume IY"H on Monday, August 27th - 8 Elul July 23rd, 10:30pm BO'U V'RESHU HA'ARETZ •The Boundaries of Eretz Yisrael in Tanach•Rabbi Nachman (Neil) Winkler N'SHEI lending library 10:00-12:30 July 23RD, 11:36am•Topics of Emunah & Bitachon followe by an open discussion •Aviva Nissim July 23rd, call 051-985225•NLP Workshop given by Rabbi Shlomo Kory, Certified NLP master-practitioner•How to communicate with almost anyone July 23rd, 8:00pm• After Moynihan: U.S. & N.Y. Political Update with Dr. David Luchins TUESDAY 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 2:00pm •Shiur in the Laws and Practices of Shabbat •Rabbi Yoel Margolese• Cookies and drinks will be served July 24th, 8:00pm•JEWISH VALUES EDUCATION INSTITUTE•2nd of series of 3 on "The Jewish Self" with Rabbi Jeremy Kagan WEDNESDAY 8:30am•The Eshet Chayil Foundation in conjunction with the Israel Center, is pleased to announce a class on TEHILIM with Sara Wurtzel•Each session will begin with the reading of a chapter of Tehilim, followed by a study of the same perek. 9:30am•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 4:00-5:30pm •Poetry Workshop with Shmuel Mann•Express your feelings, your view of the World, observations of every day... through the world of poetry. Each individual has a world of experiences within them.Written in any form, rhyme, free verse, any style, each member will work towards putting together his/her own collection of poems •30NIS per session July,25th, 5:30pm•Is Israel Going Under? G-d forbid with Shifra Hoffman, Founder & President of Victims of Arab Terror, Int'l 7:45-8:45pm•Jewish Philosophy•Rabbi Chaim Eisen•This week, the shiur is/was on Sunday (see then) The shiur will resume its Wednesday evening slot IY"H on August 15th 8:00-10:00pm•Aliya Counseling•Miriam Bass July 25th, 8:00pm•JEWISH VALUES EDUCATION INSTITUTE•New Perspectives on Prayer•Jewish Prayer and the Non-Believer •Dr. Gavriel (Gabi) Cohen, Dept. of Bible Studies, Bar Ilan University THURSDAY 10:30am•Shiur while you fold 10:30am•SLIM FOR LIFE•Group weight-loss program for women•Qualified Nutritional Advisor (BSC Hons) on hand•No obligation for the first session•Libby - 651-8061 • Elisheva - 999-6479 July 26th, 8:00pm•The Christian Intifada: What are missionaries up to these days? with Rabbi Tovia Singer, Director of Outreach Judaism 8:00pm•Megilat Eicha•Reb Yosef Schreiber FRIDAY 9:00-10:00am•When Shabbat and Tish'a B'Av clash review with Phil Chernofsky Upcoming at the Israel Center Sunday, July 29th •Tish'a b'Av •8:30am - Shacharit, (we'll be on time for Sh'ma) followed by KINOT. We will say specially selected Kinot, in an unrushed manner. Explanations in English•A very meaningful experience•Layning and kinot leader: Rabbi Neil Winkler•Kinot introduction and explanations: Dr. David Luchins•We will end around Chatzot 12:45pm (approx.) Wednesdays during August, 10:30am •(Alan Romm will resume in September IY"H) PHANTOM BUSTING with Evelyn Haies•A book review workshop on FROM TIME IMMEMORIAL by Joan Peters which debunks the "Big Lie" of the so-called Palestinians Thursday, Aug. 2, 2001•Conference on How to Help Israel in the Media•Practical Training Sessions: 5:00pm•How to discern myths commonly reported in the media and how to respond with facts at your finger tips• 6:00pm• How to cope with and respond to the subtle disinformation campaigns against Israel that are orchestrated by the U.S. State Dept., Canadian External Affairs Ministry, the European Union, and UNRWA• 7:00pm• Role Play: How to successfully interact and influence the media• 8:00pm• First Preview of new documentary about the PLO•Participation Fee: 30 IS. Students: 15 IS• Sponsors needed to advertise this conference in the Jerusalem Post and HaAretz. (US and Canadian tax deductible)•Registration: Israel Resource News Agency, Beit Agron Press Center, Jerusalem, tel. 02-5300125 or media@actcom.co.il Monday, August 6th, 8:00pm•Have American Jews Abandoned Israel? with Rabbi Avi Weiss Tuesday, August 7th, 8:00pm• Discover the Temple within you, The physical Beit HaMikdash may have been destroyed, but the inner Temple continues to dwell in your own heart and mind. Come to this exciting lecture & experiential journey using guided imagery with Mendel Weinberger OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union•Jerusalem
World Center This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
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