TT 477 Shabbat Parshat
PINCHAS-M'VORCHIM We read/learn the 1st perek of Pirkei Avot Halachic Times for Jerusalem (Summer time) Correct for TT #477 • Ranges are for THU-THU, 21-28 Tamuz (July 12-19) 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 - 7:11pm (earliest - 6:23pm) Havdala - 8:29pm (Rabbeinu Tam - 9:04pm) Earliest Shacharit • 4:37½-4:41½am Sunrise •5:37½-5:41½am (5:43-5:47am) Sof Z'man Kri'at Sh'ma • 9:11-9:13am (8:16-8:19am) Sof Z'man Shacharit • 10:22-10:23am (9:45-9:48am) Chatzot (halachic noon) • 12:44½-12:45¼pm Mincha Gedola (earliest Mincha) • 1:21-1:21pm Plag Mincha • 6:23-6:21pm Sunset • 7:52-7:49pm (7:46½-7:44pm) 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. This Shabbat we bench Rosh Chodesh (Menachem) AV ROSH CHODESH MENACHEM AV Y'H'YEH B'YOM SHABBAT KODESH HABA A'LEINU V'AL KOL AMO YISRAEL L'TOVA The Molad will be FRI (July 20th) 20h 37m 14p HAMOLAD Y'HI'YEH B'YOM SHISHI, SHLOSHIM VASHEVA DAKOT V'ARBA'A ASAR CHALAKIM ACHAREI SH'MONEH BA'EREV In Rambam notation: Shabbat • 2h • 680 chalakim On the clock: FRI July 20, 9:17pm (Israel Summer Time) Actual (astronomical) molad: FRI July 20, 10:45:30pm (Israel Summer Time) (The last two times can (should) be converted to the reader's local time. E.g. in Fort Lee, New Jersey, the Molad as announced translates into clock time as 2:17pm Eastern Daylight Time) "Let it not come into the counting of months" (Iyov 3:6) Some had the minhag not to bless the month of Av. Today, we definitely do announce it and bless it. Try Not to Second-Guess G-d One of the 6 mitzvot counted by the Rambam and the Sefer HaChinuch in Parshat Pinchas is THE LAWS OF INHERITANCE. This mitzva is set down in response to the challege brought before Moshe by the five daughters of Tzelafchad. It is important, however, to point out that the Laws of Inheritance are part of Torah from Sinai, and NOT an afterthought by G-d in reply to the request/demand of the daughters. We can rather see matters as G-d choosing to honor the daughters of Tzelafchad with the presentation of the Laws of Inheritance as a reward for the love of Eretz Yisrael that they displayed. This mitzva includes the order of inheritance - sons, daughters, father, brothers, etc. as well as the mitzva to leave a double portion to one's B'CHOR (firstborn) and the prohibition against NOT leaving the double portion to him. Ramban (Nachmanides) counts the mitzvot relating to the B'CHOR separately from the Laws of Inheritance, as a positive mitzva and a prohibition. Some of the details of the Laws of Inheritance are particularly interesting and carry special messages to us as well. If a man leaves instructions (in writing or orally) that his son shall not inherit him, then: [1] it is as if he said nothing, since his instructions are contrary to the Torah's command (that his son shall inherit); [2] he is in violation of the mitzva not to disinherit his son (which is part of the Laws of Inheritance). In other words, the prohibition is to ATTEMPT to disinherit ones heir, since actually disinheriting one's heir is impossible. Furthermore, if a man give away his assets before he dies SO THAT HIS SON SHALL GET NOTHING FROM HIM, then "what is done is done" but the "spirit of the Sages do not derive pleasure from him". Giving gifts during one's lifetime is permitted. Even if the reason for the gift is so that there is nothing left in one's estate for his children, the gift is valid. But if the intention was to "freeze out" the children, then we say that the man behaved wrongly. Ironically, success in disinheriting one's heirs is not a violation of Torah law (albeit frowned upon), whereas attempted disinheriting IS a Torah violation. In Mishnayot Bava Batra 8:5 we find the opinion of Rabban Shimon ben Gamliel. If a person's sons are not "behaving in a straight way" (this can mean many things, including intermarriage, leaving Judaism, not being religious, being a dishonest person, etc. - this is open to a wide range of interpretation), and the father takes legal advantage of the technicalities of "gifts during lifetime" to take the inheritance away from the wayward children, then - says Rabban Shimon b. Gamliel - we say to the father - ZACHUR LATOV, you shall be remembered for the good. Kol HaKavod. This opinion is opposed by the majority of the Sages, who say that we must not second-guess G-d. He commanded that the sons inherit and we have no right to take their inheritance away from them. This opinion of the Sages is the accepted one; Rabban Shimon b. Gamliel's opinion is rejected! We can suggest that in addition to not "playing G-d', we also do not want the Jewish Law in this matter to "slam the door to T'SHUVA (repentance) in the face of the child". What possible hope might we have of the child's return to the proper path, if way praise his father for disinheriting him. These and other unusual details of the Laws of Inheritance can be "explained" (not as far as our understanding them, but at least to attribute them) by a very significant phrase in the parsha of Inheritance in this week's sedra — CHUKAT MISHPAT. This is a rare combination of two descriptive terms for mitzvot with very different connotations. MISHPAT is the term for mitzvot that are logical, common sense commandments which society would probably come up with on their own, even without being commanded CHOK is the term for the enigmatic mitzvot that defy logic and reason. Describing the Laws of Inheritance as a combination of the two, tells us that there are features of the mitzva that we can readily understand and there are other aspects that defy our limited logic. It is as if G-d is saying to us, these are the rules you shall follow. Try to understand them (as you should try to understand all of the Torah), but know that you are dealing with a body of mitzva that reaches beyond human understanding. This is what I want for you - says G-d, so to speak - and you should accept them as Divine Command. Work within the guidelines of the letter of the law AND the spirit of the law, and it will work out well. But do not be arrogant enough to assume for yourselves the claim that you can understand all. This idea, of course, is not exclusively applicable to the Laws of Inheritance. It applies to most (if not all) of Torah and Mitzvot. The Laws of Inheritance provide colorful examples for the focusing on the idea, as well as providing much food for thought as we pursue better understanding and appreciation of our Torah way of Life. Edited from an article in JCT's Dvar Torah U'Mada Sedra-Stats 41st of the 54 sedras; 8th of 10 in Bamidbar Written on 280 lines in a Sefer Torah (rank: 2nd) 35 Parshiyot; 10 open, 25 closed (2nd most) 168 psukim - ranks 2nd in the Torah 1887 words - ranks 9th (what a drop!) 7853 letters - ranks 4th 2nd shortest psukim in the Torah, wordwise. Longest words in the Torah (on average). 49th of 54 in length of psukim, letterwise. Second longest sedra, pasukwise. These factors combine to explain the unusual fluctuation in rankings. 2nd in Bamidbar p'sukim, words, and letters MITZVOT Contains 6 of the 613 mitzvot, all positive. 1 of only 6 sedras that have only positive mitzvot Aliya-by-Aliya Sedra Summary [Numbers] refer to the Sefer HaChinuch's mitzva-count Kohen - First Aliya - 13 p'sukim - 25:10-26:4 When Pinchas killed Zimri and Kosbi, a tremendous controversy erupted among the people as to whether his actions were correct or murderous. This week's sedra begins with G-d "testifying" to the correctness of what Pinchas did. First, because of what Pinchas did, the plague that had broken out, stopped. Second, the Torah repeatedly identifies Pinchas as the grandson of Aharon HaKohen. Third, G-d places His stamp of approval upon Pinchas by giving him "the covenant of the eternal kehuna" and the "covenant of peace". [sdt] Most scribes write the VAV in the word SHALOM with a split. Peace that results from violence, even required violence, is defective. The Midrash says that 80 kohanim in the first Beit HaMikdash and 300 in the second Beit HaMikdash descended from Pinchas. He is given the covenant of SHALOM. The broken VAV renders it YUD-like, producing the G'matriya of this special version of the word Shalom as 380. Clarification... Aharon and his four sons were anointed as kohanim. They were not born kohanim, nor were they kohanim until being anointed. From that point, all their descendants are kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was originally not included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added point: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry because of his kehuna, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) [sdt] Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. (Note that G-d can "give credit" not only for past deeds but for that which is only in the future.) Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them. That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immorality and pagan practices. G-d's command of revenge is directed at the latter type of enemy. Levi - Second Aliya - 47 p'sukim - 26:5-51 This is the longest 2nd-Aliya in the Torah, tied with Ki Tisa. Both of which are tied for 3rd place for all Aliyot In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age. In addition to this information, it is interesting to note the "extra" material mentioned in this portion, as follows: Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous. Shimon: note the relatively small number. Members of the tribe of Shimon were the main victims of the plague that followed the Zimri (one of the leaders of Shimon) affair. Yissachar: One of his sons is identified as Yishuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate (pagan) name. The extra SHIN that was added to his name is symbolically taken from his father's name - spelled with two S(H)INs but pronounced as if there is only one. Notice that the sons of Yosef are listed as Menashe and Ephraim - in that order. Also note the great increase in the population of Menashe, and the decrease in the population of Ephraim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan - that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river. Menashe: here we are introduced to the five daughters of Zelafchad. We will hear more from them shortly. Binyamin and Dan: Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we have to do, but He "calls the shots". Asher: Note the rare inclusion of a daughter - Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. One more observation back at the beginning of the Aliya. Reuven is called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of first born to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah calls Reuven the B'chor of Yisrael. Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5 It is to these people that the Land will be apportioned. The actual distribution of land will be done by (Divine) lottery and will involve this census and the one that followed the Exodus. The Torah next details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family - namely, his wife Yocheved (Levi's daughter), Moshe, Aharon and his sons, and Miriam. No one in this national census was in the previous census except for Kalev and Yehoshua. The daughters of Zelofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins (Tradition tells us that Zelafchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land.) Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Zelafchad's daughters - by having the laws of inheritance presented "to them", or both.) R'VI'I - Fourth Aliya - 18 p'sukim - 27:6-23 G-d's answer to the daughters of Zelofchad is in the affirmative - they will acquire both their father's share and part of their grandfather's share (specifically a double portion of Chefer's allotment, Zelafchad was Chefer's firstborn. Note that both Chefer and Zelafchad were among those who left Egypt). Furthermore, the laws of inheritance [400] are hereby set down as follows: A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has both sons and daughters, his sons inherit and are responsible to provide for the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers, by the closest relatives along paternal lines on the family tree. G-d next tells Moshe to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death. Having just been commanded to divide the Land according to the census and lottery (and being physically in the territory of the 2½ tribes), Moshe might have thought that the decree against his entry to the Land was being rescinded. Therefore, his being told to view the Land and prepare to die comes as a poignant reminder that the decree stands. "And Moshe spoke to G-d saying." This unique variation of the most common pasuk in the Torah, creates a dramatic and suspenseful mood as we wait to see what he is about to ask of G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel? Moshe Rabeinu asks that a suitable leader be appointed to take his place. The true leader of the People is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu. G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will bring the People into the Land. Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15 This entire Aliya constitutes the Torah reading of Rosh Chodesh on a weekday. The first part contains the mitzva of the Daily Sacrifices [401], one in the morning and one before evening. (All other korbanot - except Korban Pesach - were brought between the two "T'midim".) Next the Torah speaks of the "Musaf Offerings" for Shabbat - two lambs [402]. Correspondingly, we daven Musaf on Shabbat. The Musaf of Rosh Chodesh [403] consists of two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine flour & oil mixtures, known as MENACHOT. Shishi - Sixth Aliya - 27 p'sukim - 28:16-29:11 Next the Torah presents the Musafim of the Holidays, beginning with Pesach. Note that each day of Pesach is a "carbon-copy" of the first day (as opposed to Sukkot). Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404] - that of Pesach has been counted already from Parshat Emor. Next comes Rosh HaShana, called here Yom T'rua. Its Musaf has also been counted as a mitzva previously (Emor), but the mitzva of blowing Shofar is counted here [405]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought. MITZVA WATCH The Torah does not say: THOU SHALT BLOW THE SHOFAR. It tells us that we should have a YOM T'RU'A on the first of Tishrei. The Gemara teaches us what that means, using a G'zeira Shava to Yovel. In Parshat B'har, there is a command to blow the Shofar on the Yom Kippur day of the Yovel year. We are taught in the Oral Law that there is a parallel drawn between the T'RU'A of Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although the word SHOFAR does not appear in connection with Rosh HaShana, it DOES appear in connection with the "other" Tishrei-T'ru'a. The Talmudic principle of G'zeira Shava is used to define the Rosh HaShana T'ru'a requirement as Shofar. Shofar is one of several mitzvot that the Torah commands in an indirect way. Next comes Yom Kippur's Musaf. All the Chagim are presented here and previously in Emor (aside from other references). Sh'vi'i - Seventh Aliya - 29 p'sukim - 29:12-30:1 Lastly, the musafim of Sukkot and Shmini Atzeret. The numbers of animals on Sukkot vary day-to-day, with the bulls totalling 70, a symbolic universal number. Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim. These musaf passages for Chagim are the respective Maftirs of the Holidays. The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/divider pasuk - And Moshe told the people all that HaShem had commanded. The last 6 p'sukim are reread for the Maftir. Haftara - 22 p'sukim -Yirmiyahu 1:1-2:3 Parshat Pinchas has two haftaras, one for when it falls before the Three Weeks and one for when it is after the 17th of Tammuz. In the majority of years, Pinchas is the first of the three HAFTARAS OF TRAGEDY, and we read the first chapter of Yirmiyahu as the haftara. The haftara consists of the opening words of the book of Yirmiyahu, where we read of G-d's first prophecies to him. Aside from the personal exchange between G-d and Yirmiyahu, we are told of his visions of an almond tree and of the "boiling pot". The almond tree, which blooms early in the year is a sign that G-d's judgment is to be fulfilled soon. The cauldron represents the enemy from the north (Bavel) who will come to destroy Jerusalem. This prophecy of the destruction of Yerushalayim, because of idolatry and turning away from G-d, sets the tone for the Three Week mourning period for Churban Beit HaMikdash and for the main part of the book of Yirmiyahu. The concluding pasuk of the haftara tell of the promise that G-d will punish those who rise against Israel, for Israel - despite its iniquities - is holy and special to HaShem. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 93 (part 1)•Three-persons-presence rule The Talmud In Gittin 148 states that there are three laws that the Rabbis have enacted having no legal basis. The law of three-persons-presence (ma’amad sheloshton); the law that if a man assigns all of his assets to his wife, he only makes her a trustee of the assets; and if a person celebrates the wedding of his son in a special house, the son becomes the owner of the house. In this lesson we shall discuss only the first of these three laws, the three-persons presence rule. Although it has no legal basis, it was advantageous as an enactment for promoting commerce. I have not found any accurate translation of the term ma'amad sheloshton that conveys the impact of the law. It translates into the three of them standing together. I have called it the three-persons-presence rule (the term being hyphenated). The three persons referred to are the creditor, Reuven; the debtor, Shimon; and the third party, the assignee of the debt, Levi. Shimon owes $100 to Reuven. Reuven desires to assign the debt to Levi, by sale or by gift. Unless otherwise stated, Reuven owes $100 to Levi and wants to pay Levi by having Shimon pay to Levi the $100 that he owes to Reuven. The halachah provides for the three-persons-presence assignment to be made when the three parties are together, namely the creditor, the debtor, and the person to whom the debt is being assigned, the assignee: Reuven. Shimon, and Levi, respectively. The same rules usually also apply to bailments. The three-persons-presence law works as follows: as soon as Reuven utters the words of assignment in the presence of Shimon and Levi instructing Shimon to pay Levi. Reuven is completely out of the picture as far as the $100 held by Shimon is concerned. The place of Reuven is taken by Levi, and the relationship is now exclusively between Shimon and Levi. Reuven desires to assign the $100 debt to Levi. If while Reuven, Shimon, and Levi are present together Reuven declares to Shimon, "Give to Levi the $100 that you owe me," or "Give to Levi the $100 that you are holding for me," Levi immediately acquires the debt, and Shimon now owes the $100 to Levi. The rule holds true whether the assignment from Reuven to Levi is by gift or by way of repayment of $100 that Reuven owes to Levi. It cannot be used to transfer funds to Levi for merchandise that Reuven is about to purchase from Levi. It also cannot be used to effect a loan from Reuven to Levi. Shimon does not have the option to state he will not pay to Levi. There is also a strong dissent that states that if Shimon states that he will not pay Levi, then he is not bound to make the payment to Levi, and Levi may not sue Shimon for the $100. Once the statement is made by Reuven, neither Reuven nor Shimon can now cancel the transaction. The money is owed to Levi, and not to Reuven. Reuven no longer has the authority to forgive the debt to Shimon. Reuven may, by three-persons-presence assign the debt to Levi even if Levi was born after the debt arose. Assume the same facts as above and that Shimon replies that he will give the $100 to Levi when he wants to. When Levi makes demand upon Shimon for the $100, Shimon replies that he does not want to give the money at this particular time. Shimon must pay on the due date. Assume the same facts as in the above case: Shimon owes Reuven $100 and Reuven, Shimon, and Levi are present. Instead of Reuven saying to Shimon. “Give to Levi the $100 that you owe to me." Reuven says to Shimon. "Give to Levi $100." without mentioning that he meant the existing debt of $100 that was due from Shimon to Reuven. Shimon now pleads that he thought that Reuven meant to borrow $100 that he wanted Shimon to give to Levi, and Reuven pleads that he was referring to the existing debt of $100 that Shimon owed to him. If it refers to the existing debt, then it falls within the scope of three- persons-presence rule, while if it refers to a new loan from Shimon to Reuven, it does not fall into the scope of three-persons-presence. The halachah is that this fits into the category of three-persons-presence. There is a dissent that it does not fit into three-persons-presence since the statement from Reuven to Shimon did not refer to the money due from Shimon to Reuven. There is an opinion that is a compromise between the two views. It holds that if the debt from Shimon to Reuven exceeds the amount of money that Reuven told Shimon to give to Levi, then three-persons-presence will apply; otherwise it will not apply. Reuven cannot appoint his agent to be present with Shimon and Levi and have the agent instruct Shimon to transfer the $100 to Levi. Nor can Reuven give the instructions in writing to transfer the $100 to Levi. Nor can the place of Reuven be taken by a guardian for infants. The place of Levi can be taken by an agent appointed by Levi for the purpose of representing him in a three-persons-presence transaction. If Levi is an infant. his guardian participates on his behalf in a three-persons-presence transaction. The money due to a woman is transferred to her husband without the necessity for the debtors being present and the wife giving the instructions in the presence of the husband and her debtor. Assume the same three persons with the following factual differences. Shimon does not owe any money to Reuven, but rather Reuven owes $100 to Levi. While the three of them are present together, Reuven tells Shimon to give $100 to Levi to repay Reuven's debt, and Reuven will thereafter repay Shimon. Levi has not acquired the right to insist that Shimon give him the $100. Each of the three may cancel the transaction. Even if Levi has agreed to look only to Shimon for the $100 and has forgiven Reuven the debt in reliance on the fact that Shimon will pay him the $100, all three may cancel the transaction, in which event Reuven will still owe Levi $100 and neither will have any rights or liabilities to Shimon. They may cancel the transaction even if Shimon has made partial payment to Levi. If Shimon, instead of canceling the transaction, fails to pay Levi, then Levi may look to Reuven for the repayment of the debt. If Shimon has made partial payment before Reuven cancelled, Shimon may obtain from Reuven the amount that he advanced to Levi. If Levi forgives Reuven, Shimon must make the payment to Levi. If Levi by kinyan forgives the debt to Reuven, then Levi cannot look to Reuven for repayment, whether or not Shimon has cancelled the transaction or whether or not Shimon pays Levi. Reuven owes Levi $100. Shimon is holding 60 bushels of wheat belonging to Reuven. All three, Reuven, Shimon, and Levi, being present, Reuven instructs Shimon, "Give to Levi $100, for I have in your hands 60 bushels of wheat," and all three agree to the procedure. Thereafter if Shimon wants to cancel the transaction, he may do so. He may plead that he is not under obligation to go to the trouble of selling the wheat to use the proceeds to pay Levi. Even if Levi tells Shimon to give him $100 worth of wheat to comply with Reuven's instructions, Shimon may refuse to do so, since Reuven's instructions were to give Levi money, not wheat. However if Reuven's statement to Shimon in three-persons- presence is "Give to Levi $100 from the wheat that you are holding," it is the equivalent of having stated "Give him $100 worth of wheat," and Shimon must comply with the instructions of Reuven. If Shimon owes Reuven $100 and is also holding the 60 bushels of wheat for Reuven, even if Reuven told Shimon to give Levi $100 the instructions are binding under three-persons-presence and Shimon may give to Levi either wheat worth $100, or $100. Reuven is the owner of an instrument of indebtedness. He deposited the instrument with Shimon for safekeeping. While Reuven, Shimon, and Levi are present together, Reuven instructs Shimon to give the instrument to Levi. Reuven may cancel the three-persons-presence transaction. But until he does, Shimon must transfer the instrument to Levi, and after the transfer has taken place, Reuven may no longer cancel the transaction. If when Reuven deposited the instrument with Shimon he wrote a deposit instruction that he was depositing the instrument with all the rights and liens that flowed from it, then Reuven may not cancel the three-persons-presence transaction even if Shimon has not yet delivered the instrument to Levi. Shimon owes Reuven $100. Reuven tells Shimon, Levi not being present, to pay the $100 to Levi. The instructions are not binding, and Levi has no right to sue Shimon for the $100, and Reuven and Shimon may cancel the instructions. However, if Shimon agreed by kinyan to hold the money for Levi, then Shimon may not cancel the instructions. Shimon owes $100 to Reuven, and Reuven owes $100 to Levi. By three-persons-presence Reuven instructs Shimon to pay Levi the $100 that he owes to him. Shimon does not pay Levi, either because he refuses to do so or because he does not have the $100 to pay him. May Levi sue Reuven, or does three-persons-presence remove Reuven completely from the picture so that Levi no longer has any rights against Reuven? There are two views set forth in Shulhan Aruch. The first view is that Levi cannot sue Reuven, for as soon as he instructed Shimon to pay Levi by three-persons-presence. and Levi not objecting thereto. Reuven is absolved of liability. The second view is that Reuven remains liable to Levi unless Levi explicitly states that Reuven no longer has any liability to Levi for the $100. Even according to this view. Levi must first sue Shimon, and if he cannot collect from Shimon, only then may he sue Reuven. Assume that Shimon has the ability to pay when the debt is due from him to Levi, but Levi is lax in pursuing his remedy against Shimon. By the time he sues Shimon, Shimon no longer has the ability to pay the $100. In such a case, even according to this second view, Levi cannot sue Reuven, since Levi has brought the loss upon himself. This subject matter continues in the next lesson, which shall IYH conclude our discussion of the three-person-presence rule. 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. INTERMARRIAGE In our parsha, Pinchas receives a special eternal blessing for his zeal in preventing intermarriage between the Jewish men and the Midianite women. Intermarriage is considered one of the most severe breaches in Jewish tradition, and the desire to prevent it is the main reason for the prohibition on many kinds of foods prepared by non-Jews. This includes non-Jewish bread (YD 112), cooked dishes (YD 113), milk (YD 115) and wine (YD 123-138), and eating together with them at a festive meal (YD 152). At the same time that our sages decreed that we should be involved in acts of mutual help and lovingkindness with our non-Jewish neighbors, they were concerned that excessive familiarity could lead to intermarriage. Let us examine some of the reasons for this aversion. Dilution of faith Intermarriage Assimilation The most explicit concern is that the non-Jewish spouse will draw the Jewish one away from proper Torah observance. The Torah tells us (Devarim 7:3-4) “Don’t marry with them - don’t give your daughter to his son, and don't take his daughter for your son; lest he should turn your son away from Me, and they will worship other gods. Then the wrath of HaShem will burn among you, and He will quickly destroy you”. Even those non-Jewish religions which preach monotheism and believe in Moshe’s revelation are very far from the way of faith and from a proper understanding of that revelation. The Divinely-guided words of the Sages, which for us are the very spirit and continuation of the Torah of Moshe, are for the non-Jew at most a collection of inspirational folk sayings. Even a spouse who is favorably inclined towards the Jewish religion is certain to have deep misconceptions which are likely to lead the partner, and especially the children, very far from the faith of Israel. This concern may be hinted at in the prohibition on non-Jewish foods. Our Sages explain that they prohibited certain ordinary foods “because of their wine, and their wine because of their daughters” (Shabbat 17b). One may ask why it is necessary to mention wine, since the foods themselves also lead to the intimacy which could encourage intermarriage. One explanation is that the prohibition on non-Jewish wine is more severe than that on other foods, because it relates also the the concern that the wine could be an idolatrous offering - a libation to a pagan god. Connecting food with intermarriage through the connection of wine may suggest that all along we are worried about the connection with wine - the symbol of pagan worship. (See Likutei Halakhot, Breslav.) Alienation from the faith community Another concern is that even if the Jewish spouse would keep all the commandments, this observance would necessarily be a private rather than a communal observance. It is impossible for a Jew’s communal affiliation to be complete if the spouse is not a member of our faith community. For the Jew, the highest significance of the observance of mitzvot is not as a private submission to God’s command but rather as a sign of the covenant between HaShem and the Jewish people as a whole. The commandments are our side of the “bargain” in this covenant, and they are our way of demonstrating our loyalty to HaShem and our devotion to the immense historical responsibility which He entrusted us with - making His name known in the world. Indeed, the Rambam writes (Teshuva 3:11), “One who parts from the community, even if he doesn’t do any transgressions but merely separates himself from the congregation of Israel and doesn’t perform their commandments in their generality and doesn’t take part in their sorrows nor fast with them but rather goes his own way like one from the nations of the world, as if he is not one of them, he has no portion in the next world.” The phrase “in their generality” may refer to the commandments, meaning that he doesn’t perform the commandments as part of a general complete system of belief, as an expression of a transcending covenant between HaShem and the people of Israel. Or it may mean “in the generality” of the congregation, in which case it means he views the mitzvot as a purely personal obligation. Either way, the half-hearted community affiliation which is certain to be the lot of the intermarried Jew points in the direction of one who “parts from the community”. 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: Am I allowed to continue construction on my house during the Three Weeks? I took down a wall between my living room and dining room and moved it to extend the dining room. Am I allowed to pick out wallpaper, carpeting, but not have them installed until after the three weeks? Answer: The prohibition of purchasing and building is during the Nine Days, not all of the Three Weeks (Shulchan Aruch 551:2). Some Achronim extend the prohibition to the entire Three Weeks, and we try to conform to that practice (Bi’ur Halacha, ibid.). However, if it would cause a significant inconvenience or a loss to delay the purchase or building then one can certainly be lenient (Mishna Brura 551:11 and Igrot Moshe, Orach Chaim III:80 say that in such cases there is room for leniency even during the Nine Days). Regarding what type of building is prohibited, the gemara in Megilla 5b distinguishes between “building of happiness” like a home for a wedding to be held in, which is forbidden, and preventing a wall from falling, which is permitted. There is a machloket in the Rishonim about cases in between these extremes. Mishna Berura 551:12 distinguishes between the needs of a home and those for beautification or extra, unnecessary improvements. Thus, one should not plan to expand their dining room or paint during the Three Weeks. However, if one started before the Three Weeks, and the work dragged on, then he can finish the job if it is difficult to stop in the middle (see Piskei Teshuvot 551:8). It is certainly less of a problem to buy wallpaper than to have it installed, because it is the installation which brings happiness (see Igrot Moshe, Orach Chaim III:82). Installation may even require a bracha of shehecheyanu (there are many customs on the matter), which is forbidden during the Three Weeks (Shulchan Aruch OC 551:17). “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. Speaking of the Three Weeks... One should avoid significant purchases of the type that would require a SHE'HE'CHE'YANU. If such a purchase is needed for one's livelihood, then it can be made during the Three Weeks – and even during the Nine Days – and the bracha should be said after Tish'a b'Av (Igrot Moshe). Delivery or pick-up of items bought or ordered before the Three Weeks began are allowed. Some authorities suggest that in these cases, one should make a condition with the seller that he is not yet acquiring the item as his own, and then to make a KINYAN after Tish'a b'Av and say SHE'HE'CHE'YANU. If an item you would like to buy will not be available after Tish'a b'Av – or even if it will be available, but at a higher price – one may buy the item and hold it for after Tish'a b'Av. This can be done before Rosh Chodesh Av. If it is the Nine Days, a Rav should be consulted. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) I bind myself to the entire Jewish People: To those who are greater than I — to be uplifted; to those who are less than I — so they can raise themselves along with me - Rabbi Yechiel Michel of Zlotchov G-d commanded the Israelite people to borrow golden and silver objects from the Egyptians (Shmot 12:35) so that they would always be afraid to return to Egypt because of their debts. - Rabbi Moshe of Kobrin Giving in to those greater than you is easy. Giving in to those beneath you is also easy. That is what is called being humble. But it is very hard to give in to a collegue who is your equal. - Rabbi Avraham of Slonim Rite and Reason by Shmuel Pinchas Gelbard The Three Weeks (actually 22½ days) from 17 Tammuz through Tish'a b'Av (and until noon of the 10th of Av) are known as Bein HaMetzarim. REASON The name is taken from the pasuk in Eicha (1:3), Her pursuers overtook her bein ha-metzarim. MEITZAR - an expression of sorrow... as in T'hilim 118:5, MIN HA'MEITZAR KARATI Y'AH... from (dire) straits do I call out to G-d. Some refrain from eating meat during the Three Weeks (the prevalent custom is to refrain only during the 9 days, excluding Shabbat) REASON Because the calamity of the destruction of the Beit HaMikdash really begins with the breach of Jerusalem. REASON On the 17th of Tammuz the daily sacrifices (T'MIDIM) ceased, as well as the wine libation. REASON Daniel mourned and did not eat meat or drink wine during these three weeks. G'MATRIYA MATCH HINENI NOTEIN LO ET BRITI SHALOM (BAMIDBAR 25:12) G-d says, I hereby give him (Pinchas) my Covenant of Peace. What is this covenant? In the following pasuk it is referred to as BRIT KEHUNAT OLAM, The eternal covenant of the kehuna (the blessing of SHALOM is transmitted to the People via the kohen). (Assuming the two covenants are the same.) KOL ZACHAR BAKOHANIM YOCHALENU B'MAKOM KADOSH YEI'ACHEIL KODESH KADASHIM HU (VAYIKRA 7:6) This is one of many p'sukim that describe who and what kohanim are. This pasuk is a G'matriya-Match (2050) for the words on the top line of this box, serving (perhaps) as a numeric confirmation of the connection between the Covenant of Peace and the Kehuna. From the Desk of the Director Parshat Pinchas teaches us that while there are individuals capable of shaping a nation’s destiny, there are also people who thwart their potential to take on the mantle of communal leadership. Pinchas was such an individual. The rabbis tell us that Pinchas had the potential to succeed Moshe. For it was he who “zealously took up My cause among the Israelites” by killing the erring prince Zimri and the Midianite maiden Kozbi. Nor did Pinchas flinch for a moment as he performed his murderous duty in full view of Zimri’s fellow tribesmen. Chazal, however, are confused as to whether Pinchas’ brazen act was exemplary. Pinchas was an unknown individual, neither a great sage nor of impeccable lineage. From where did he have the authority to commit such an act? Apparently, thrusting the spear through the licentious partners was technically legal; it was the fulfillment of a virtually unknown Sinai tradition, forgotten even by Moshe. The Kotsker Rebbe noted, however, that although Pinchas was rewarded for his deed with the covenant of peace and everlasting kehuna, his dramatic and impetuous behavior invalidated him from the leadership of the people. And even though Pinchas exhibited extreme loyalty to Hashem, it is the more moderate and flexible Yehoshua who takes over from Moshe. This definitely gives us food for thought. Sincerely yours, Menachem Persoff, Director, Israel Center Parsha Pix Some things old, some things new, some things simple, some things tough... Upper-right are contradictory symbol of war (the spear) and peace (the dove with olive branch). Pinchas' act of "violence" was rewarded by the Covenant of Peace. It works his way, sometimes. Pacifism does not necessarily lead to peace and forceful offensive action can. The Brit Shalom is the Kehuna, symbolized by the CHOSHEN in the upper-left of the Pix. The strange presentation of GREECE is a PPP to be solved by readers this week and explained in the TTriddles report IY"H next week. The calculator stands for the counting of the people. The lambs represent the two daily T'MIDIM, or the Musaf of Shabbat - both of which are mitzvot from this week's sedra. That is the meaning of 2+2= Shabbat. 2 T'midim and 2 more lambs for Musaf. Skip to the bottom. The binoculars are for Moshe Rabeinu to look out over the Land... The SHOFAR is also one of the mitzvot from Parshat Pinchas. Parents who are using ParshaPix to go over the sedra with their children can ask them to find the command to blow the Shofar. If they are the right age, this is a good exercise, because nowhere does it say anything like "And you shall blow (or hear) the Shofar". It does say YOM T'RU'A Y'H'YEH LACHEM. We are taught in the Oral Law that the command is to hear the Shofar on Rosh HaShana. See MITZVA WATCH in the Sedra Summary for further comment. And now we are ready for the nastalgic part of this ParshaPix. We are talking about one of the earliest and greatest PPPs. This time, we will not leave you in suspense for a week. And parents (or children - depends who is reading these words and who will be on the receiving end of the Pictorial Question), depending upon the ages and interests of your children, you can have them work on all or some of this Pictogram. It reads from left to right. First is a candy CANE inside a musical NOTE. Which gives us KEIN B'NOT... Next is a sniper, TZALAF in Hebrew. Combined with the 1 gives us TZELAF-CHAD. The bear is a DOV and the piece of the multiplication table reminds us of the method by which many of us had to learn it - namely, by ROTE. All together, we have G-d's answer through Moshe to Machla, No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELAFCHAD DO'V'ROT... 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). Last week's (BALAK) TTriddles: [1] He received doubtful applause [2] Villians in contrasting colors [3] With the key, there are 1 in Breishit, none in Shmot, 2 in Vayikra, 5 in Bamidbar (4 in a row), 2 in D'varim. Without the key there are 3 more [4] Three who said our cursers will be cursed [5] Former guardians of Moav [6] Bil'am's Afghanistan [7] The hook went from 3rd to 2nd place from the Parsha to the Haftara [8] TTriddle (not on the parsha): Its branches are Hebrew and/or Yiddish literary figures and U.S. presidents. What's the trunk? And the envelope please... [1] After Balak was frustrated for the third time by Bil’am’s inability to curse Bnei Yisrael, the Torah tells us that VAYISPOK ET KAPAV. Rashi explains the verb as hitting one hand against the other. The root of the word VAYISPOK is related to SAFEK, doubt. Hence it was BIL’AM who received doubtful applause. [2] BLACK & WHITE, that is BALAK & LAVAN are the villians in contrasting colors. Relates the two is the notion in the Midrash that Bil’am was Lavan. [3] This TTriddle refers to sedras whose names have three letters only. The one in B’reishit is MIKETZ. EMOR (spelled without a VAV in the Torah) and B’HAR are in Vayikra. Bamidbar has the most, including a run of four in a row. First, there was NASO. Skip a sedra and then we have SHLACH, KORACH, CHUKAT, and BALAK. In D’varim, we have EIKEV and R’EI. Without the key adds two more (not three as was incorrectly indicated in the TTriddle), namely TISA and TEITZEI. That is, if you drop the KI. [4] G-d first said it to Avraham. Yitzchak then said it to Yaakov in his blessing to him. And Bil’am said it to Balak (about Bnei Yisrael). [5] Rashi seems to indicate that OG and SICHON were the neighboring kings that protected MOAV and with their defeats at the hands of Bnei Yisrael, VAYAGAR MOAV, Moav was scared. [6] Afghanistan was the first country in the alpahbetical list at the time of the KAF-TET B’NOVEMBER (1947) vote in the U.N., and it still is. Check the roster of the United Nations, Afghanistan is first. Bil’am said that the first among the nations is AMALEK. [7] Okay, this is another obscure TTriddle, but... In the Parsha, the famous MA TOVU is spelled TET-VET-VAV. Towards the end of the Haftara, the phrase MA TOV appears, with the VAV (hook) going from being the third letter in the parsha to being the second letter in the Haftara. [8] This one, as noted, is not from the sedra, it is an Israel Center TTriddle. The answer is Rechov Keren HaYesod. If it be a trunk, then its branches are Washington and Lincoln (pronounce both Ls) streets and Smolenskin, Achad HaAm, Sokolov, Mendele Mocher Sforim, Shalom Aleichem, and Mapu. One of the Parshat Korach TTriddles referred to the first pasuk of that sedra, which has 10 names, as possibly being a record-setting pasuk in that category. We reported in the Chukat column that the Caplan brothers of RBS found an 11-name pasuk in Parshat Pinchas (27:1). This week, we received an email from DW of Toronto with another 11-name pasuk, B'reishit 46:21, which names Binyamin and his ten sons. If anyone finds a pasuk in Chumash - or anywhere in Tanach - with more than 11 names, please let us know. Concerning last week's non-parsha TTriddle (see page 25), here are some more details. Rechov Keren HaYesod runs from Kikar Paris (where King George, Ramban, Ben Maimon, Agron, and Keren HaYesod intersect) to Kikar Plummer (where King David, Keren HaYesod, and Jabotinsky intersect). 8 streets begin or end at Keren HaYesod. Two of them are named after U.S. presidents #1 and #16 - Vashington and Linkolin as they are pronounced in Hebrew. Joining them on the eastern side of Keren HaYesod is Avraham Mapu, father of the Hebrew novel. On the western side of Keren HaYesod are streets named after other Hebrew and Yiddish literary figures – Perez Smolenskin, Achad HaAm (Asher Hirsch Ginsberg), Nachum Sokolov, Mendele Mocher Sforim (Shalom Yaakov Abramowitsch, who wrote both Hebrew and Yiddish works), and Shalom Aleichem (Shalom Rabinovitz, who wrote in Yiddish using a pen name because Yiddish was ridiculed by the Haskala-niks of his time). Special mention to ZviR and Y&S G (soon of Alon Shvut) for their fine partial solution sets. This weeks 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 Two ISRAEL CENTER CAFE notes... The Israel Center Cafe & Catering is now under the Supervision of OU Kashrut in Israel - Mehadrin On an experimental basis for the week of July 17-21, people attending morning shiurim will receive a coupon good on the day of issue only for a free cup of coffee or tea with the purchase of a sandwich or plate. If it works out, we will extend this offer. Feedback, please. Three Israel Center notices... During the past few months, we have checked and rechecked our records and elusive notes, made many phonecalls, and are ready to prepare the Wall of Appreciation with plaques to acknowledge those who responded to our airconditioning campaign. Although originally intended for 10 Straus, those who have attended programs in the cool comfort of 22 Keren HaYesod can appreciate the efforts and results of the campaign. Thank you for your patience. And speaking of patience... We know that Torathon was a while ago, but we have not forgotten the journal. It will hopefully be on its way to you in our pre-Rosh HaShana mailing, and will contain - in addition to the ads - all other the Rosh HaShana and Yom Kippur supplementary texts, such as Hatarat Nedarim, Kiddush, the Y'HI RATZONs, Tashlich, Kaparot... and more. Plus a large format BENCHER for those whose arms are too short to read a bencher with small or even "regular" size print. We are in the planning stages of a regular Shabbat morning minyan and we are exploring the feasibility of davening for Rosh HaShana (and Yom Kippur) with the option of catered meals at the Center. Watch for further announcements. We would appreciate your feedback, comments, and suggestions. NCSY B'YISRAEL NEWS Just a So far,quick word from the NCSY SUMMER 2001 CAMPS...so far...GREAT! Rabbi Michael Fredman, Director Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem (02) 566-7787 ext. 242 • fax: (02) 566-0156 ncsy_isr@netvision.net NESTO•Native English-Speaking Teen Olim Hey guys, We made it! We survived a whole year together. And it has been a fantastic year for me! I will not be continuing with you next year. However, we (Rabbi, board &I) did meet next year’s bat sherut and she’s real nice. So go easy on her… I’d like to thank this years board: Aviella Trapido for her kind words, Michal Stillman for her optimistic smile, Yoel Khan for his ambition, Jeremy Saltan for his great sense of humor, and Avi Mayer who was on the board before Jeremy. I also would like to thank a man who I thanked all year long in person. However, I think now it’s time to thank him publicly. Thank you Rabbi Avi Silverman for being a wonderful director and an amazing person to work with. You taught me what “Dedication” REALLY means. Finally I’d like to thank the Madrichim. You NESTOies know who they are. All those people who think they are your Madrichim but in fact are your true friends. Thank you for all your help this year with planning & running them. I’m sure NESTO will miss the Madrichim who will not be returning next year. One more thing before I say goodbye. I just wanted to thank each and every NESTOie who ever came to an event and helped make my year one to be remembered forever. Love ya guys, Ilana STAY IN TOUCH!!! The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Z Rabbi Avi Silverman, director • Ilana Milo, Bat Sherut Bidding a Fond Farewell... Just because it's time to say goodbye to our three Sherut Leumi girls of 5761, doesn't mean we have to be happy about it. (Even though they're all smiley in the picture.) Maybe the Bard composed, "Parting is such sweet sorrow" (R&J II:2) for just this situation. Get the point? It was a good year, our first year at 22 Keren HaYesod, and part of the credit goes to our ever-pleasant, hard-working trio of Bnot Sherut. That the three of them got along beautifully with each other is one thing. Not even that rare. That they got along will the whole staff at the Center is something else. On the rare side. But there's more. They behaved and functioned as if they were part of the Israel Center family for years — not as one-year transitory young women doing their National Service, finish the year and then on to bigger and better things. And that is the rarest quality of all. Officially working with NCSY b'Yisrael, NESTO, Nitzotz, Gesharim, and Beit Kharkov, the girls all took an active hand in Torah Tidbits distribution and a keen interest in other Israel Center activities. We wish our dear Sherut girls much Bracha & Hatzlacha in all their future endeavors. (Come back to visit!) 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 Special Package #1: Aug. 9-12 or Aug. 16. - 19: 3-night weekend NIS950, 1-night ½ board; Shabbat f/b; 1-night breakfast Special Pacakge #2: Aug. 12-15: 3 night package NIS1245, stay 4th night free. h/b basis Special Package #3: Aug. 19-22: 3-night package NIS1025. h/b basis Special Package #4: Aug. 26-31: No minimum stay. NIS315 per night, h/b Special Package No. 5: Shabatot during September: 1-night, NIS345. f/b All rates are per person in main building or garden rooms • New Wing supplement: NIS40 per person per night • Regular children's discounts apply Sheraton Israel: July/August Special Participating Sheraton-Moriah Hotels: Eilat, Tiberias, Tel Aviv and the Dead Sea, plus the Sheraton-Plaza Jerusalem and Sheraton City Tower Ramat Gan•July 1-Aug.1: NIS999 • Aug. 2-Sep. 2: NIS1099 Rates per couple per night incl. breakfast, midweek & weekends • Rates for 1-night stay available on request•Sheraton-Moriah Tiberias: July 29-Aug. 31 Glatt Restaurant • Dinner suppl. - Adult: NIS125, Child: NIS63 • Separate swimming hours in hotel pool available•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 Free: Child sharing parents room is free (except Tiberis - child NIS75); Child ages: • Eilat, City Tower, Tiberias - 2-12, • J'lem - 2-18 • Tel Aviv - 2-19 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 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 Our 11th Annual Seminar•Live and Learn the Joys of Macrobiotics•4-day Health Seminar for men and women at Yad Binyamin Guest House•MON thru THU, July 23–26, '01 Delicious, Nutritious, Tasty Macrobiotic Meals•Mehadrin - Shemita Lehumrah•Expert lectures and demonstrations on Nutrition, Reflexology, Cooking, Medicinal Herbs, Exercise & more!!! Sara Landau Macro Counselor, Medicinal Herbist•Dr. Yisrael Yaffa Medical Doctor (USA) & Practicing Alternative Medicine in Israel•Rabbi Mendel Weinberger Guided Imagery•Asher Lazar Director of the Brooklyn Macro School & Traditional Jewish Health House•Rabbanit Sara Feldman Graphologist•Penina Mellick National Health Consultant•Liora Friedman Crystals Therapy•Susan Birenbaum Phsyiotherapist•Niv Horowitz Director of Magnet Therapy School•Pearl Borow International Lecturer•Ruth Brand Macrobiotic Cooking Demonstrations•Leah Zinn, Macrobiotics & Shiatsu •Chava Bruck Do-In Exercises, self-massage THIS YEAR SAME PRICE AS LAST YEARNIS888 p.p. dbl. occupancy (single supp. avail.)for members of the Moadon and/or Israel Center•Non-Members add NIS50•Price includes: transportation, lovely a/c rooms, F/B, shiurim, evening programs, activities •Make checks payable to MOADON SANHEDRIA LECTURES IN ENGLISH • Prog. subject to change•Leaving Jerusalem, Monday, 8:00am Returning Thursday, 6:00pm (approx.)•Reservations: Ruth Brand 02-5353-973 or Shulamit-Coordinator 02-58-119-58 or 5-81-44-81 or 050-937-932•Sponsored by MOADON SANHEDRIA ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free.•No one will be turned away for lack of ability to pay. SHABBAT 5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week (1st perek): Rabbi Aharon Adler•Cold drinks will be served•Mincha follows Shiur MOTZA"SH Motza'ei Shabbat, July 14th, 9:30pm•L'maan B'nos Yisrael International in cooperation with the OU Israel Center•Jerusalem Int'l Conference; Approaches in Dealing with the Agunah Crisis•Speakers: Rabbi Shmuel Gamliel, Director of the Agunah Department of the Rabbinic Courts of the State of Israel; Rabbi Yaakov Pollack, Rabbi, Cong. Shomre Emunah; Rabbi Elazar M. Teitz, Rabbi of Elizabeth, NJ Marilyn Mattie Klein, Founder & President, L'maan B'nos Yisrael Int'l•Admission free • program subject to change• Refreshments will be served•L'maan B'nos Yisrael Int'l works on behalf of Agunot, former Agunot and their abandoned children. They ask for your prayers and attendance at this important program. Alone, we can do little. With HaShem's help, there is little we cannot do.•For further information about this program (or the organization, in general), call (02) 658- 2822, or the Center at (02) 566-7787 ext. 204, and/or visit www.lbyi.org In addition to the Motza'ei Shabbat Conference there is also the following: L'maan B'nos Yisrael Int'l and Yesh Sachar L'f'ulateich urges the entire Jewish Community to join in T'filat Yom Kippur Katan and T'filot for Agunot in distress: Kever Rachel Imeinu, Thursday, July 19th •Free (bulletproof) buses will be available from 9:00am to 5:00pm every hour on the hour from Rechov Yechezkeil opp. Bank Discount, Rechov HaNevi'im - bus stop opp. Misrad HaChinuch, and the Gilo intersection. *In the context of LBYI, the term Aguna applies (mostly) to a woman whose husband refuses to give her a Get, thus leaving her (and her children) in a terrible state of limbo - halachically, emotionally, socially, financially. 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 (women)• Mystical Insights into the Months of the Year•Golda Warhaftig N'shei Library •10:30-12:45 July 15th, 10:30am (men & women)•The Nine Days •Phil Chernofsky •Tonia Frohwein will continue with Eicha next Sunday IY"H 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 15th, 8:00pm•Cloning •Prof. Edward H. Simon, PhD, Professor, Department of Biological Sciences, Purdue University, West Lafayette, Indiana, Specialties: Animal virology, molecular biology MONDAY 9:15am• New Series: Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30•Rambam's 13 Principles of Faith •Rabbi Zev Leff N'SHEI lending library 10:00-12:30 July 16th, 11:36am•Open discussion on Emunah and Bitachon •Aviva Nissim July 16th, call 051-985225•NLP Workshop given by Rabbi Shlomo Kory, Certified NLP master-practitioner•How to communicate with almost anyone 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 •This week: Rabbi Yoel Margolis • Coffee and cake will be served for the July 17th class July 17th, 8:00pm•JEWISH VALUES EDUCATION INSTITUTE•1st 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 7:45-8:45pm•Jewish Philosophy•Rabbi Chaim Eisen•One week: Road Map to the Prophets: Rambam's Guide of the Perplexed•One week: Ramban's Commentary on the Torah and its Wellsprings•This week: Road Map to the Prophets: Rambam's Guide of the Perplexed 8:00-10:00pm•Aliya Counseling•Miriam Bass July 18th, 8:00pm•JEWISH VALUES EDUCATION INSTITUTE•New Perspectives on Prayer•What do the Dead Sea Scrolls teach us about Jewish Prayer with Dr. Esther Chazon, Dept. of Literature, Hebrew University, Jerusalem 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 19th, 8:00pm •Special shiur for the Three Weeks; SIN'AT CHINAM: Revenge vs. Self Defense•Rabbi Efraim Sprecher 8:00pm•Shir HaShirim•Reb Yosef Schreiber FRIDAY 9:00-10:00am•In-Depth Pirkei Avot Rabbi Chaim Eisen Upcoming at the Israel Center Motza'ei Shabbat, July 21, 9:30pm•Pre-Tish'a b'Av Preview of Kinot with Dr. David Luchins; with the hope & prayer that Kinot become obsolete, relegated to academic obscurity, speedily in our time Monday, July 23, 8:00pm After Moynihan U.S. & N.Y. Political Update with Dr. David Luchins Thursday, July 26, 8:00pm What are Missionaries Doing These Days? with Rabbi Tuvia Singer 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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