TT 471 Halachic Times for Jerusalem (Summer time) 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 - 7:05pm (earliest - 6:16pm) By now, just about everyone who says Kiddush L'vana has already said it for this month. Most people will have said it on Motza'ei Shavuot. So there are two people that this reminder is for: [1] That rare individual, the regular K.L. sayer who, because of an unlikely series of circumstances, has not yet said K.L. this month; and [2] The person who rarely or never says K.L. who is finally fed up with the constant reminders about K.L. in this column, and is going to teach us a lesson by finally saying it. And hopefully, making a new habit of it. Kol HaKavod. Keep it up. The Molad of Sivan was Tuesday, May 22nd, 7:49pm Israel Summer Time. 14 days 18 hours 22 minutes after that time is Wednesday, June 6th, 2:11pm. Therefore, the last opportunity for K.L. for Sivan is Tuesday night, June 5th, all night - in Israel. and in NY. But in LA, not later than 4:11am. A lot of detail stays behind us. But a lot of the thinking and feeling stays with us, or at least, SHOULD stay with us. And we have to be perceptive enough to know what to keep with us all year long. Back to the Seder for a moment. In every generation, a person must see it as if he himself came out of Egypt. In other words, don't view the Exodus as a once-upon-a-time story, but rather as a fresh experience that happened to you. Y'tzi'at Mitzrayim is so central to Torah and mitzvot, that it always must be fresh in our minds, and personalized by each of us, so that it has the proper effect on us and the way we live as Jews. Similarly, BAYOM HAZEH... teaches us that Torah must be fresh in our eyes as if it was given today. This too is a necessary attitude for proper learning and observance of Torah. Back to the Seder. The question-answer method of transmission of Judaism from one generation to the next is our year-round style of education, not a 1-night experience. In every generation, enemies rise to vanquish us, but G-d saves us from their hands. This too must not be left behind when we put the Pesach dishes away. This is an all-year, lifelong "policy" of Jewish life. Yom HaShoa might give us the ability to focus on the Holocaust and other episodes in Jewish History, but the Holocaust's impact upon us requires our attention, thoughts, resolutions, all the time. The awareness of the cost in lives, of the sacrifices that accompanied the establishment of a Jewish State in Eretz Yisrael and the reunification under Jewish auspices of Jerusalem should be with us always, not just marked annually. There really isn't anything that we commemorate once a year that has no place in our consciousness all year long. With the counting of the Omer and Shavuot behind us, a personal stock-taking is appropriate for each of us. Gershon's tasks include: the three coverings of the Mishkan - the Mishkan (intricately woven, multi-colored, first layer), the Ohel (goat's hair, woven middle covering), and the Michseh (outer covering of skins); the curtain at the entrance of Ohel Moed (same weave as the Mishkan); the linen curtain material that surrounded the courtyard and the entrance curtain of the courtyard; the securing stakes and other related tools. Levi'im were to function only as instructed by the kohanim. The supervisor of family Gershon is Aharon's son Itamar. Family-branch Merari was also counted - males between 30 and 50 years of age. They were in charge of the wall-boards of the Mishkan, beams, posts, and foundations. Similarly, the courtyard posts, stakes, foundation sockets, and related tools. Itamar was their supervisor too. (Merari used 4 of the 6 wagons - see towards the end of the sedra - and Gerson used the other 2. K'hat used their shoulders.) The counts of the work-forces of Levi came to: 2,750 for
K'hat... [SDT] ...LA'AVOD AVODAT AVODA VA'AVODAT
MASA... Note the four words in a row with the same root. Rashi says the Avodat Avoda (kind of a strange phrase) refers to playing musical instruments. As far as Avodat Masa is concerned - the Gemara in Chulim comments that only when there is heavy manual labor involved, then there is an age limit for the
Leviyim. (This was mentioned above.) And it seems that the age limit of 50 was only for the carrying. In other words, a Levi was able to continue serving in the Mishkan after 50, but only for SHIRA and
SH'MIRA. A person who sins is required to verbally confess (when repenting) [364]. He/she must also make restitution (if money was involved) and pay a penalty to the victim. SDT - Take a close look at the portion in the sedra dealing with repentance. It speaks of a man or a woman sinning and of THEIR (not his) requirement to confess and do T'shuva. It is often the case that when an individual sins, others are somewhat responsible. Perhaps a parent who did not educate the child properly. Maybe someone who made stealing (for example) too easy and/or tempting. Does the society bear some of the responsibility for a sinner's actions, because of misplaced emphasis on the wrong values? A person is primarily accountable for his actions. But the Torah's use of the plural, reminds us of our duty to develop an environment of Torah values that will be conducive for all members of society to enthusiastically follow a Torah way of life. This is part of KOL YISRAEL AREIVIM ZEH BAZEH. MITZVA WATCH If a wife is unfaithful to her husband, and there is no proof of her adultery, or if a man suspects his wife of unfaithfulness and it be unwarranted, he may formally warn her in front of witnesses not to be seen in the company of a particular man. This warning is a precondition to the whole topic of Sota. Suspicion alone, or even adultery per se, do not produce the conditions for Sota without a formal warning by the husband. Once the warning is issued, it is a mitzva (requirement) to proceed with the Sota-process [365]. The husband must bring his wife to the kohen at the Beit HaMikdash. A barley-meal offering is brought. No oil [366] or spice [367] is used with it since the issue at hand is so serious and unpleasant before G-d. The kohen prepares a potion consisting of water from the Kiyor (the washing basin in the Temple), earth from the floor, and the dissolved writing of this portion of the Torah. The kohen administers an oath to the woman asking her to swear to her innocence, if that be the case, or to admit her guilt. The woman is warned of serious adverse effects of the potion which she will be given to drink, if in fact she has been unfaithful to her husband, and of the favorable consequences of the potion if she is innocent. The seriousness with which the Torah treats the issue of Sota is motivated by a desire to bring harmony between husband and wife (when feasible) and the notion that doubt is extremely detrimental to a relationship. G-d, so to speak, permits His Name to be written and erased in order to advance the cause of marital harmony. There are many details, too numerous to include here, concerning the conditions necessary for the Sota-process to go though to its end. In other words, there would be many situations when the oath and potion would not be used. One interesting and serious warning for today. The first part of Sota, namely the warning in front of witnesses, applies today, even without a Beit HaMikdash. If a man were to give the Sota-warning in front of witnesses today, and his wife subsequently is seen alone with the man named in the warning, he would be duty-bound to bring his wife to the Beit HaMikdash (a slight problem today, unfortunately) and he would be prohibited from having relations with her until then. Big problem. Easy solution: don't do the first part, no matter what the situation. This is one of several examples of a mitzva that can only partially be fulfilled today, but nevertheless, the part that can work, does. And creates problems in the inability to follow through. A man or a woman may make a Nazirite vow to G-d. This is usually, but not always, for a period of one month. A Nazir is forbidden to drink wine [368], eat grapes [369], raisins [370], grape seeds [371], and grape skins [372]. A Nazir may not cut his hair [373], but rather must let his hair grow long [374]. A Nazir may not come into contact with a dead body [375], nor become ritually defiled even from the bodies of one of his close relatives [376]. The Chinuch explains that since a regular Kohen is born with restrictions of ritual purity, it would be unfair to forbid him to be in contact with the body of one of his close relatives. His grief might be too great to handle that level of prohibition. But a Nazir voluntarily accepts his restrictions, knows what he is getting himself into (as would a candidate for Kohen Gadol), and therefore he can be restricted from contact with the body of even his own father. If a Nazir does become defiled, he must purify himself (following 7 days of defilement), shave his hair, bring 2 doves and a lamb as korbanot, and begin his period of Nazir anew. When a Nazir successfully concludes the term of his vow, he brings 2 lambs and a ram plus various types of flour- oil offerings and wine for libation [377]. Included with these korbanot is a sin offering. (This implies that it is not entirely proper for one to accept upon himself a Nazirite vow. The Torah often provides extreme measures for one who feels he must live a stricter life in order to correct certain shortcomings, but still reminds us that it is not a preferable way of life.) Part of this mitzva is for the Nazir to shave off his hair, which is put into the fire under his korban. Afterwards, he may drink wine. It is interesting to note that the many details of a Nazir's prohibitions are counted separately among the Torah's mitzvot. For example, does it not seem strange that the prohibition of a Nazir's eating grapes and raisins and grape skins and seeds should be counted separately? In contrast, look at the many examples in the Torah where a huge number of details are all subsumed under one mitzva - building the Mishkan, the melachot of Shabbat, to name just two. Perhaps the answer lies in the usual circumstances of a Nazir. Here is an individual who might be having more than regular difficulty controlling his physical urges. The Torah permits him to take vows of abstinence (which would ordinarily be frowned upon) in order to help him "straighten himself out". The Torah further "bombards" the Nazir, and his troubled soul, with mitzva upon mitzva to scrupulously adhere to. This process will hopefully bring the Nazir back "on an even keel". (This is clearly an over- simplification of the Nazir issue, but hopefully, it will give you something to think about.) Next, the Torah presents the "three-fold blessing" which forms the text of "Birkat Kohanim". (We also say these p'sukim every morning as part of Birchot HaTorah, and we "borrow" the bracha for our children on Leil Shabbat, even though we are not all Kohanim.) When the kohanim pronounce this blessing, G-d will bless them and the people of Israel. Birkat Kohanim is a mitzva upon kohanim, daily [378]. On the day the Mishkan was completed, it and its furnishings, altar and its utensils, were anointed and sanctified. The tribal leaders gave to the Mishkan 6 wagons and 12 oxen, two to pull each wagon. The wagons were to be distributed to the Leviyim proportional to the tasks of the different families. Gershon received two wagons and four oxen. Merari received four wagons and eight oxen (because their loads were consider ably heavier and bulkier). No wagons were given to K'hat, since they were responsible for the sacred articles which had to be carried by shoulder. That the Aron was to be carried on the shoulders of Leviyim from family K'hat is a mitzva [379]. Next follows 12 portions of 6 p'sukim each, which are practically identical. Each portion contains the name of a tribal leader and a description of the gifts of gold and silver vessels and animals for sacrifices that were presented on one of the twelve days of dedication of the Mishkan. Nachshon b. Aminadav of Yehuda was the first to present his gifts. The leaders of Yissachar, Zevulun, Reuven, and Shimon presented their gifts on the 4 following days. Although the gifts are identical to each other, there are sources that teach that each leader brought his gifts with special kavanot and symbolisms unique to his tribe. From this point, contact by G-d to Moshe emanated from between the two cherubs atop the (kaporet of the) Aron. Side point. The angel instructs Shimshon's mother (wife of Mano'ach of the tribe of Dan) as to how she must behave when she becomes pregnant. She must not drink wine or any other alcoholic beverages, nor eat anything Tamei. Interesting how long ago it was known that alcohol intake of a pregnant woman affects her child. The creditor may not levy on realty sold by the debtor if it is acquired by the debtor after the loan is made unless the instrument of indebtedness expressly places a lien on the after-acquired realty. If the instrument includes such a lien, then the creditor may trace such after-acquired realty to a purchaser from the debtor. The clause regarding after-acquired realty must be specific and cannot be inferred, i.e., the omission thereof cannot be ascribed to an omission of the drafter of the instrument. There is a strong dissent that holds that just as failure to include a lien clause in the instrument is attributed to the error of the draftsman of the instrument and the instrument is treated as if the lien clause were contained therein, so an instrument, without any lien clause (for owned or after-acquired property) is deemed to contain an after-acquired property lien clause. Even according to this last view, if the instrument includes some lien clause and omits a clause regarding after-acquired property, then there will be no presumption that the after-acquired realty clause was omitted in error. There is an opinion that even if the instrument contains a clause liening after-acquired realty, the borrower may rescind this clause until such time that he actually acquires property after the loan. The later commentators reject this view. The debtor borrowed money from lender on January 1, which loan is due on March 1, and the instrument of indebtedness does not include a lien on after-acquired realty. The debtor sells his realty to Reuven on February 1. On March 1 the debtor has no assets to pay the lender. The lender wishes to levy on the realty purchased by Reuven from the borrower. Reuven pleads that the realty purchased from the borrower was not owned by the borrower on January 1 but was purchased by the borrower after January 1 and is therefore not covered by the lien of the lender on the borrower's realty. The lender pleads that the realty was owned by the borrower on January 1 and is therefore covered by his lien and is subject to the levy of the lender. The lender has the burden of proof that the borrower did own the realty on January 1. However, there is an opinion that if there are witnesses that the debtor owned the realty for a long time and he was possessed of it when Reuven purchased it, then Reuven has the burden of proof as to when the borrower purchased the realty. The first opinion is the preferred view. On January 1 Reuven makes a gift of all his realty to Shimon to take effect: "from today but after my death.” It is not known which realty was owned by Reuven on that date. Reuven dies and the heirs claim that the realty they inherited was not owned by their father Reuven on January 1. Shimon pleads that the realty the heirs inherited was owned by Reuven on January 1 and therefore belong to Shimon. Shimon, the recipient of the gift. has the burden of proof that the realty was owned by Reuven on January 1. Reuven loans $100 to borrower on January 1 and on February 1 Shimon loans $100 to borrower, both loans being payable on April 1. On April 1 the borrower does not have sufficient assets to pay both of the debts except for one parcel worth $100. Reuven pleads that on January 1 the borrower owned the realty the borrower holds, and therefore Reuven should be able to make the first levy on the realty in the hands of the borrower. Shimon pleads that the borrower did not own any realty until February and therefore neither Reuven nor Shimon have a lien or priority on the realty owned by the borrower on April 1, and therefore each should receive $50. Absent proof of either creditor's position, Reuven will receive $75 and Shimon will receive $25. The same facts as in the above paragraph, except that Shimon pleads that the borrower purchased the realty on January 15. Reuven and Shimon will each receive $50. Reuven loans $100 to Shimon and the instrument of indebtedness does not contain an after-acquired property lien clause. Shimon dies and leaves only a daughter who inherits his assets and is then married. Reuven pleads that the assets inherited by the daughter were owned by Shimon on the date of the loan and were therefore liened to Reuven. The daughter and her husband plead that the assets were not owned by Shimon on the date of the loan and were therefore not liened to Reuven. Reuven cannot levy on the inherited assets in the hands of the daughter's husband because the husband stands in a position equivalent to any purchaser of the assets of the borrower from the heirs of the borrower, which assets were not liened. Reuven could trace the inherited assets to the daughter if she did not marry. Even if Reuven, the lender, warns Levi not to purchase the gold watch from Shimon, Reuven cannot trace the watch to Levi. If the borrower gives away the watch as a gift made in contemplation of death, then the lender can trace the watch into the hands of the recipient of the gift. If the instrument of indebtedness contains a clause liening the personal property of the borrower along with the lien on the realty, then the lender obtains a lien on the personal property owned by the borrower on the date of the loan. The lender can trace the personal property to a purchaser if the borrower sells the personal property and does not have sufficient assets to pay the lender. If the lien clause also specifies that it covers after-acquired personal property along with the lien on realty, then it will be given affect. This holds true even if the borrower sold his realty before he acquired the personal property. The lien will be effective if the instrument contains the words that the lien "is not an illusory contract8 nor a draft form” or if the lien clause should contain the words that the lien is effective ''as of now." In order for the lien along with realty to be effective, the borrower must own some realty, however small. It is not necessary that the personal property be on the realty. The lien also attaches to things that move about on their own, such as cattle. If the borrower does not own any realty, the lender may transfer to the borrower a small piece of realty among his own realty. Or he may loan or lease some realty to the borrower. The precise location of the realty need not be designated for the lien on the personal property to be effective. If neither the borrower nor the lender has realty, the lender may still state that he transfers realty to the borrower and takes a lien on the borrower's personal property along with the lien on the realty. The laws of liening the borrower's personal property along with the lien on the borrower's realty are not in effect today in order to protect the purchasers of personal property and thus encourage the free flow of commerce. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.118-119 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. BIRKHAT KOHANIM Before we can examine the special nature of the priestly blessing, we should ask, what is any blessing? What does it mean for one person to bless another? The word berakha or blessing particularly refers to a material undertaking which is granted special success by special Divine favor. This suggests that the key to a blessing is creating a connection between the spiritual and the material. The material world isolated from holiness is bereft of blessing, but spiritual attainments also translate into blessing only when they are channeled into this world. So in order to be a conduit of blessing, a person needs to be on the one hand elevated above this world, so as to maintain a living connection with the transcendent world of holiness, yet maintain a connection with this world so as to maintain the ability to infuse this holiness into the material world. Various aspects of birkhat kohanim exemplify this duality. The Kohanim themselves are elevated in holiness above the people through various restrictions, including special sanctity in marriage, prohibition on becoming defiled to the dead, and the need to maintain purity in order to eat truma, challah, and sacrifices which are their portion. Yet the Kohanim are not hermits; like other Jews they marry, make a living, and engage in most ordinary activities. This makes them specially suited to be a vehicle of blessing. The posture of the blessing also shows this idea. On the one hand, the Kohanim raise and obscure their hands, symbolizing the connection to the lofty and hidden world of holiness above. Yet at the same time they remove their shoes, demonstrating that they have their “feet on the ground”, that they maintain a firm connection to this world. The choreography of the blessing carries the same message. The Kohanim ascend the platform facing the Ark, the abode of the Torah scroll, showing their connection to the Author of the Torah. But just before they pronounce the blessing they demonstrate their connection to mankind, as they turn their faces away from the ark and face the congregation. “Rav Yitzchak said, Always be in awe of the community, for the Kohanim face the people and turn their back on the Divine Presence.” (Sota 40a.) A NATION OF PRIESTS This is one explanation of why, among Ashkenazim, there is no birkhat kohanim outside of the Land of Israel except on Yom Tov. Our national priestly blessing to mankind is only complete when we are elevated above other nations, as the kohanim ascend the duchan to bless the people. Yet the general state of the Jewish people in the diaspora is one of subordination. Outside of our land, we can overcome this handicap only on Yom Tov, when we particularly celebrate our special status among the nations. The Yom Tov prayer emphasizes that HaShem “chose us from all of the nations, loved us, and favored us, and elevated us above all of the languages”. (This is intimately connected to what we wrote last week, that Yom Tov is the time when we have a special ability to subdue our material natures, including subduing the harmful effects of alien culture.) But in the land of Israel we never have a feeling of subordination. On the contrary, we are conscious of a special sense of elevation. A Jew who moves to the Land of Israel always speaks of going on aliyah; we consider Eretz Yisrael the highest place on earth. (See Rashi on Bereshit 45:9.) The Israel Center conveys our best wishes to Rabbi Meir upon the completion of this work, and wishes him continued success in all his endeavors. 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. Question: I have read a lot about the negative effects of a diet that contains dairy and/or meat. Is it halachic to be a vegetarian? What does one do on the holidays when the celebration of our faith includes meat? However, if someone has a dislike for meat, he need not force himself to have it. If one prefers fish or some other food, it is halachically valid to use it as a substitute. What is crucial is to treat the meal with the proper festive mood, which is to a great extent affected by the menu. The specifics depend on the particular person (Mishna Berurah 242:2). If one enjoys meat but refrains from eating it for health reasons, then the matter depends on how important the dietary considerations are. If one anyway bends his dietary “rules” for special occasions from time to time without significant consequences, then Shabbat and Yom Tov would be the time to do so, at least in moderation. If one is strict about his diet, one may refrain from meat and find an appropriate substitute. Editor's note (added without consulting with the Vebbe Rebbe. Responsibility for the following statements are mine - Phil Ch.) If one generally enjoys meat and refrains from eating it on Yom Tov because of convenience, or because he doesn't feel like bothering with an elaborate meal, then this would probably be an improper disregard of the mitzva of SIMCHA on Yom Tov. It would similarly probably be a lack of ONEG and/or KAVOD for Shabbat. If one does not enjoy eating for meat, and, let's say, loves lasagna (or peanut butter, cheese, and onion omelettes), then he/she should make lasagna (or...) in honor of Yom Tov, and it might be improper to make, let's say, chicken instead, if they don't care for chicken that much. There is a subjective aspect to the details of SIMCHA, ONEG, and KAVOD. “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 lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Just as the wicked will stand trial for ruining the world with their evil, there are those who will stand trial for ruining the world with their righteousness. Shalom is also one of the names of Hashem. Clearly then, "peace" is a function of Hashem’s higher will. May Hashem guide us to true peace in these difficult times. Sincerely yours, Menachem Persoff, Director, Israel Center In addition to the TTriddles, there was an good oldtime PPP, ParshaPixPuzzle. It was part of the ParshaPix on page 3 and was announced in the PP explanation on page 23. The evening began with hors d’oeuvres on the upstairs balcony of the Center. After a welcome by Rabbi Silverman, Rabbi Michael Fredman, Director of NCSY B’Yisrael gave the kids a yashar koach for all their achievements.. Rabbi Menachem Persoff, Director of the Israel Center then offered greetings on behalf of the Center and spoke of the pivotal role that the Center plays in the facilitating of NESTO programs throughout the year. Yoel Kahn set a more somber tone by reciting a mishaberach for those who are still healing from the fighting in the country, and then said Tefila L'Shlom HaMedina aloud. Sefer Tehillim was divided amongst the participants who recited their selected perakim in memory of those who have lost their lives over the course of these past eight months. The students then went down to the ZULA where we meet throughout the year. The ZULA was no longer the ZULA we were used to, but rather a festively set banquet room. Balloons, colorful confetti, and tons of interesting and wonderful candles were laid throughout the room. Board members Yoel Kahn and Aviella Trapido gave a warm welcome to those assembled. A dinner buffet was served and the kids had a great time socializing and reminiscing about fun events over the past year. As dinner came to a close Rabbi Silverman and board member Jeremy Saltan presented our graduating seniors with a present, and they in return presented the group with a dvar Torah and words of thanks to NESTO for all it has done for them over the past four years. Rabbi Silverman and Ilana Milo presented each board member with a personalized leather siddur and thanked them for a productive year together. The new board was officially initiated into their new positions by members of the old board, to the applause of all present. After dessert, the advisors were formally thanked, and a special presentation was made to Ilana Milo, our bat sherut. Prizes were awarded for the tackiest costume, and tacky prizes were raffled off to an enthusiastic group. Daniel Gindis gave a roaring end-of-the-year farewell speech, and every one had a chance to sing happy birthday to Katie Deutsch. Following bentching, the group was loathe to leave and spent the rest of the evening hanging out and enjoying one another’s company. It was a great way to end a great evening and we thank all those who helped to organize and coordinate the banquet for all their efforts. Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Rivka, Malka or Sarah will be happy to assist you on Sundays, Mondays, Tuesdays, and Thursdays from 9:00am to 1:00pm. Call them 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. This year, the Center in its new quarters, the Seymour J. Abrams Orthodox Union Jerusalem World Center, has taken the program to new heights. In addition to shiurim and refreshments, we became the full-service venue for Shavuot night. beginning with candle lighting and mincha & maariv, close to 120 people (including a group of students from Hecht Synagogue on the Mt. Scopus campus of Hebrew U.) enjoyed a festive dairy meal, lovingly prepared by the Center's caterer Chaim Sh. This was followed by 5½ hours of shiurim and dozens of additional participants, culminating with a brisk walk to the Old City for Vatikin. [The
Naso Homepage]
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