This week we read/learn the 5th chapter of Pirkei Avot. Perhaps you've noticed that Machar Chodesh is followed by an asterisk. Usually, when Shabbat is Erev Rosh Chodesh, the weekly Haftara is preempted by Machar Chodesh. Usually. The custom for this Shabbat is to read the Haftara of R'EI even when it is Erev Rosh Chodesh, because it is one of the Seven Haftaras of Consolation. So this Shabbat is Machar Chodesh...but it isn't. Hence, the asterisk. Some add the first and last pasuk of Machar Chodesh to Aniya So'ara. Halachic Times for Jerusalem (Summer time) Correct for TT #482• Ranges are for THU-THU, 27 AV - 4 ELUL (August 16 - 23) 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 - 6:45pm (earliest - 6:02pm) Havdala - 7:59pm (Rabbeinu Tam - 8:37pm) Earliest Shacharit • 5:00-5:04½am Sunrise •6:00-6:04½am (6:05-6:09½am) Sof Z'man Kri'at Sh'ma • 9:21-9:22am (8:32-8:35am) Sof Z'man Shacharit • 10:28-10:29am (9:56-9:57am) Chatzot (halachic noon) • 12:43-12:41½pm Mincha Gedola (earliest Mincha) • 1:17-1:15pm Plag Mincha • 6:02¼-5:56pm Sunset • 7:26½-7:18½pm (7:21½-7:14pm) 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. We bench Rosh Chodesh ELUL • Shabbat Parshat R'Ei - Aug.18 • ROSH CHODESH ELUL Y'H'YEH MACHAR YOM RISHON U'V'YOM SHEINI HABA ALEINU V'AL KOL YISRA'EL L'TOVA HAMOLAD Y'H'YEH MACHAR YOM RISHON, ESRIM-V'ACHAT DAKOT VACHAMISHA-ASAR CHALAKIM ACHREI TEISHA BABOKER The Molad will be Sunday morning (Aug.19) 9h 21m 15p In Rambam's notation: Rishon • 15h • 393 chalakim• On the local clock: SUN Aug.19, 10:01am (sum) The actual (astronomical) Molad - SUN Aug.19, 5:46am (sum) With the announced Molad on Sunday morning, three days later is Wednesday morning, and the first (and best) opportunity for Kiddush L'vana according to Minhag Yerushalayim is Wednesday night, August 22nd. Others will wait for Motza"Sh of Sho'f'tim to say K.L. REMINDER: We start saying L'DAVID (Ps. 27) on Sunday night or Monday morning (depending upon your Nusach) ELUL ELUL - ALEF-LAMED-VAV-LAMED - is Rashei Teivot (initial letters) of 57 4-word sequences in the Tanach, most of which do not speak to us. But several do. The famous phrase from Shir HaShirim, ANI L'DODI V'DODI LI, describes the relationship between G-d and us. In D'varim we have: And you shall circumcise ET L'VAV'CHA V'ET L'VAV of your offspring... These words speak to the task of T'shuva during Elul. In Megilat Esther we find the mitzva of giving gifts (of food) from ISH L'RE'EIHU U'MATANOT LA'EVYONIM. This highlights the interpersonal aspect of the T'shuva process, which we dare not neglect. In Divrei HaYamim we have our declaration: And now, our G-d, we acknowledge and thank you and praise Your glorious Name - modim ANACHNU LACH U'M'HAL'LIM L'SHEM tif'artecha - this points to the significance of prayer during this special month. In Yirmiyahu's prophecy of G-d's accepting our T'shuva and returning us fromthe exile, G-d promises to return ISH L'NACHALATO V'ISH L'ARTZO - each person to his Heritage and his Land. And finally (not really finally), we have a thrice-repeated phrase that describes two korbanot, each of which addresses a different aspect of sin. ECHAD L'CHATAT V'ECHAD L'OLAH, one as a Sin Offering and one as aBurnt Offering. The former sacrifice is part of the process of seeking atonement from G-d for acts that were in inadvertent vio;ation of certain sins. The latter is for the wrong kind of thoughts, and sometimes for the non-fulfillment of positive mitzvot. A Mitzva's Mitzva The well-known phrase in the Torah that prohibits "Meat in Milk" is LO T'VASHEIL G'DI BACHALEV IMO. (No, this is not yet the Mitzva's Mitzva; this is the mitzva chosen as an example.) Usually, translated as Thou shalt not seethe a goat in its mother's milk. Bad translation, because G'DI is more inclusive than just goat, which is G'DI IZIM, in the Torah or EIZ. G'DI is a generic term for the young of farm animals - calf, lamb, and kid. And worse than a bad translation is the distortion of the Traditional meaning of G'DI in this phrase, which is - the meat of cow, goat, or sheep. Worse yet, is the distortion of the second part of the phrase by the straight translation. CHALEIV IMO means the milk of cow, goat, or sheep, regardless of any relationship between the source of the milk and the source of the meat. It gets more complicated (as is well-known, but we are reviewing the topic before we get to the "Mitzva's Mitzva". The phrase appears in three places in the Torah: Mishpatim, Ki Tisa, and in this week's sedra, R'ei. The Oral Law teaches us many things that are not obvious from the Written Word. Here are some of the facts about Meat in Milk that we know from the Oral Torah. The first appearance of LO T'VASHEIL teaches us the prohibition of COOKING meat and milk together, regardless of purpose, or even for no purpose. The act of cooking the two together is a Torah violation. The second time we have LO T'VASHEIL, we learn the prohibition of eating of Meat-in-Milk mixtures that were produced by cooking. Beef Stroganoff, which involves cooking meat with sour cream and other ingredients, may not be prepared by a Jew, AND the resulting dish may not be eaten BY TORAH LAW. It is vital to point out that even though Beef Stroganoff (for example) does not fit the literal definition of G'DI BACHALEIV IMO, it is no less a Torah violation than poaching baby goat meat in its own mother's milk. Not one bit less. The prohibition of eating Beef Stroganoff is NOT a Rabbinic extension of the Torah's law; it is within the definition of what G-d prohibited with LO T'VASHEIL. Eating is part of the definition of LO T'VASHEIL. Sour cream from the milk of a cow that was unrelated to the cow from which the beef came from, is part of the definition of G'DI BACHALEIV IMO. The third occurrence of LO T'VASHEIL in R'ei, teaches us that the prohibition of eating Meat-in-Milk includes deriving of any benefit from the cooked mixtures. This too is Torah law no less than the prohibition of cooking or eating. Feeding your dog from a can of dogfood that contains beef and beef byproducts, milk and milk byproducts (I've seen such dogfood) is a Torah violation on the same level as the aforementioned baby goat meat poached in its own mother's milk. Not Rabbinic extension or legislation, but Torah Law. In addition to transmitting to us the Oral Law, our Sages also legislated and extended Torah law. Eating a sandwich made of alternating slices of glatt kosher salami and chalav Yisrael cheese is forbidden by Rabbinic law, although the Torah does not forbid it. Cream of chicken soup that involves real chicken and real milk is forbidden to eat by Rabbinic law, but not by Torah law. (Preparing it for a non-Jew is also permitted by Torah law, and the Sages did not forbid the cooking of fowl and milk either (only the eating). All of the above was a review of a particularly interesting set of prohibitions, in order to set the stage for a discussion of "a mitzva's mitzva". Actually, there are two that will be presented together as opposite sides of the same coin. This pair of mitzvot are from Parshat R'ei too. They are known as BAL TOSIF and BAL TIGRA, the prohibitions of adding to or subtracting from the Torah (and her mitzvot). And here will not be a lengthy treatment of the "obvious" violations of these prohibitions. A person who adds a fifth species to the Lulav & Etrog set - for the sake of the mitzva - or takes only three. Most commentaries say that BAL TOSIF or BAL TIGRA are violated only with an act. Rambam defines them as including a halachic ruling of a qualified authority which in essence adds are detracts from the Torah. According to Rambam, if a posek were to say that Beef Stroganoff is forbidden to eat (correct), but that the prohibition is Rabbinic (wrong), he would be in violation of BAL TIGRA. This is a significant ruling, because even though the Rav in question insists correctly that one may not eat the food, his claim that it is less than a Torah violation is in itself a violation of this mitzva's mitzva. One more step. And this is the main point of this piece. What if you or I THINK (feel, believe, even lean towards) that salami & cheese sandwiches are prohibited by Torah, or that the Torah only really forbids "in its own mother's milk"? Or that it is the Sages who ruled that driving a car on Shabbat is forbidden, not the Torah? Or that something that is a CHUMRA (a strict measure) is actually forbidden by halacha? Are these too violations of Bal TosifF or Bal Tigra? It seems that these would not be actual violations of the prohibitions. (For a posek to say so would itself be a violation of Bal Tosif.) But it can be suggested that there is a violation of the spirit of the prohibitions of Bal Tosif or Bal Tigra. Even if a lay person's thoughts are not in the same league as an act of adding or subtracting to mitzvot. Even if one's thoughts are not like the psak of a halachic authority, there is still an element of distortion of the Torah (even in one's own mind), which is the essence of BAL TOSIF and BAL TIGRA. Thinking that the Torah only prohibits "in its own milk" and that the Rabbis added the rest, is a distortion of G-d's words. So is believing that the Torah prohibits chicken with milk. Again, even if the requirements of halacha are maintained, there is still an element of distortion of the Torah which is bad, and potentially worse. This is especially so in light of our roles (even as laymen) in the transmission of Torah to the next generation. Each of us is a link in the Chain of Tradition, and we teach our children not just the do's and don'ts of Judaism, but the thoughts, feelings and attitudes as well. Therefore, what is probably not an actual violation of Bal Tosif or Bal Tigra, might nonetheless be responsible to a corrupted picture of Torah. The Midrash tells us that after G-d told Adam that he may not eat from the Tree of Knowledge of Good and Evil, he transmitted that Torah law, so to speak, to Chava with an addition - that we may not touch the tree either. When subsequently, says the Midrash, the Serpent enticed Chava to eat the fruit, he used Adam's distortion of G-d's word to his advantage. When Chava realized that G-d did not forbid touching the tree, she proclaimed that EVERYTHING her husband has told her is a lie. Had Adam suggested not touching the tree as a safe course of conduct, that would have been fine. That would make it like a rabbinic rule. Our commitment must be to the package of Written and Oral Law and Rabbinic Law. But we must know and appreciate the difference. SEDRA STATS 47th of the 54 sedras; 4th of 11 in D'varim Written on 257.8 lines in a Sefer Torah (rank: 4) 20 Parshiyot; 5 open; 15 closed (rank: 10 tied) 126 p'sukim - ranks 13th same as Lech Lecha, but larger than it. Lech Lecha ranks 23 in size, compared with 4th for R'ei. 1932 words - ranks 7th 7442 letters - ranks 7th Largest sedra in D'varim Relatively long p'sukim (hence, jump in ranking), like most sedras in D'varim MITZVOT 55 of the 613; 17 positive, 38 prohibition (There are even more than the official 55) Only Ki Tetze & Emor have more mitzvot Aliya-by-Aliya Sedra Summary [Numbers in square brackets] are the mitzva-count of the Sefer HaChinuch KOHEN - First Aliya - 17 p'sukim - 11:26-12:10 After setting down the fundamentals of Judaism (including the formative history of the Nation, Aseret HaDibrot, Shma, and more) in the first three sedras of D'varim, Moshe Rabeinu proceeds with the "Tachlis" part of the Book - mitzvot. The sedras of R'ei, Shoftim, and Ki Teitzei contain 170 mitzvot, the greatest concentration for 3 consecutive sedras, 3 of the top 6 mitzva-sedras of the Torah. Blessing = keeping the mitzvot; curse = not keeping them. These are the simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har Grizim and Har Eival. Note the phraseology in the opening p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you won't... There is an implied "recommendation" to choose Blessing (similarly, "And you shall choose Life"). The Bracha, of course when you choose it... The curse, IF you are misguided enough to go that way... Another comment on the imbalance of the two sides: The blessing comes from "listening to the mitzvot", even before doing them. The opposite comes from "not listening AND veering from the proper path". This is in keeping with the notion that G-d considers our good thoughts as deeds, but not so with negative thoughts. Only when we actually sin are we then subject to punishment. (Idolatry is an exception - we accountable for idolatrous thoughts). The Nation was born in Egypt, had its infancy in the wilderness, and will grow and flourish in the Promised Land. "These are the mitzvot to be preserved in the Land..." (note that not all of the mitzvot that follow are actually Israel-related, yet it is possible to suggest - as Ramban does, very strongly - that ALL mitzvot were meant to be observed in E. Yisrael). Sites, altars, idols, etc. of the nations in Eretz Yisrael are to be destroyed [436]. However, we must be careful not to do the same to G-d [437] - this mitzva includes the prohibition of erasing G-d's Holy Names. Follow this, please. The Torah commands us to destroy objects of idol-worship, and not to do the same to G-d. One would assume that this refers to destroying sacred Jewish objects, shuls, Torahs, etc. So where do we see that this prohibition involves not erasing G-d's names? We do not see it. We are taught it as part of the Oral Law. Not rabbinic legislation inspired by the Torah. Actual Torah law, equal to the Torah having written it out. This is the nature of the Written & Oral Torah. While their places are to be eliminated, THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual life and energy. All sacrifices and offerings are to be made there and only there, at the first festival encountered [438]. It is on those occasions (Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as they are in the wilderness. Soon we will be entering the Land for a more "permanent", down to earth form of living. MITZVA WATCH There is a fairly common situation among the Taryag mitzvot of a positive and a prohibition basically commanding the same thing. We have a mitzva to fast on Yom Kippur and a prohibition of eating or drinking. Same thing. We may not do Melacha on Shabbat and we must abstain from Melacha on Shabbat. Same thing. In this week's sedra, we are commanded to "cancel" uncollected loans at the end of the Sh'mita year. We are forbidden from collecting loans after the Sh'mita year has past. We are required to give a freed Jewish servant gifts when he finishes his service for us. It is forbidden to set him free empty-handed. Again. Same thing. There are many examples of these "two-sides of the same coin" mitzvot. And there are reasons for the positive mitzva and the prohibition. But let's take a look at another aspect of mitzva pairs. Less common than the perfectly matched and overlapping positive mitzva and prohibition, is the pair of mitzvot that overlap, but not completely. Back to the first type for a moment. If a person eats on Yom Kipur (without halachic sanction), he is simul taneously in violation of the prohibition against eating on YK, and in non-fulfilment of the mitzva to fast. If you eat, you are not fasting. If you fast, you are not eating. But take a look at [438], the mitzva to fulfil a pledge of a korban or other donation to the Beit HaMikdash. There is a partner prohibition (in Ki Teitzei) which forbids delaying the fulfilment of a pledge to the Mikdash. These mitzvot do not perfectly align. To fulfil the positive mitzva, one must "pay up" by the next Pilgimage Festival (Regel). However, one is not in violation of the prohibition unless three Regalim have past since the pledge was made. If we had a Beit HaMikdash today, and a person designated one of his animals as a Korban today, then he must bring it as a korban by Sukkot in order to fulfil [438]. If he brings it only at Chanuka time, he has not fulfilled [438], but he has not violated [574], Bal T'acheir. Only if the animal is still around after next Shavuot would there be a violation of [574]. There are other mitzva-pairs like this, but not as many as the first-mentioned type. LEVI - Second Aliya - 18 p'sukim -12:11-28 There, a special place will be designated for the bringing of all offerings. There, spiritual rejoicing will take place and there, we shall help the Levite and the less fortunate to also have cause to rejoice. It will be forbidden to bring sacrifices anywhere else [439]. Korbanot are to be brought only at the Mikdash [440]. Only those consecrated animals that become unfit for the Altar due to blemishes must be redeemed [441] (without an invalidating blemish, the animal may NOT be redeemed) and then may be eaten as "regular" meat. The animals' blood, of course, may not be consumed. We next come to a truly remarkable pasuk (12:17). It is forbidden to eat Ma'aser Sheni outside of Yerushalayim, neither of grain [442], nor wine [443], nor olive oil [444]; nor to eat sacred first-born animals outside of Yerushalayim [445], nor the more sacred sacrificial meat outside of the Temple courtyard [446], nor eat the meat of an Olah (completely-burnt offering) at all [447], nor other korbanot before their blood is properly sprinkled on the Altar [448], nor eat First-Fruits before they are placed in front of the Altar [449]. This one pasuk contains 8 mitzvot! The closest any other pasuk comes is 5 mitzvot (also from this sedra). Here too is an example of how we would be lost in trying to understand all that this pasuk is commanding us, without the Oral Law. Again, it is not rabbinic interpretation or legislation we are dealing with, it is Torah as much from HaShem as Anochi HaShem Elokecha. All of the above-mentioned foods are to be eaten where they are supposed to be eaten. Be careful not to forget the Levi, the gifts due him, and other forms of help [450]. "When G-d will expand your borders as promised..." Notice that the Torah speaks of prosperity immediately folowing the portion about generous charity-giving and concern for others. This is G-d's "illogical" promise: the more you give, the more you will have. If and when we desire to eat meat (other than the sacred meat of korbanot), we may do so anywhere we choose, but we must properly slaughter the animals we eat first [451]. In the pasuk commanding Sh'chita, G-d says "(slaughter the animal) as I have commanded you." Yet we do not find the details of Sh'chita in the Written Word. This pasuk is one of the sources for the concept that the Torah consists of a written portion and an Oral Law - both the Word of G-d. Non-sacred meat does not have the same restrictions as sacred meat (i.e. ritual impurity - yours or the animal's - is not an impediment). Many other halachot, of course, do apply. An animal must be killed before its meat is taken. This is the universal prohibition (it is both one of the 613 and one of the 7 Noahide Laws) of "Limb from a living animal" [452]. Blood must be removed from meat before we may eat it. Korbanot shall be brought from all over (even from outside of Israel) to the "Place of G-d's choosing" - the Mikdash [453]. These korbanot shall be offered on the Altar, the blood sprinkled thereon, the meat (when permitted) to be eaten there. Be careful to do all that G-d asks, so that things will be good for us and our children. SHLISHI - 3rd Aliya - 22 p'sukim - 12:29-13:19 A warning is reissued: do not get interested in the idolatrous practices of the nations whom we will replace in the Land, lest we too anger G-d and be punished by Him. We shall do all that we are commanded, neither adding to [454], nor diminishing from [455] Torah and mitzvot. If (when) there arises among us a prophet or dreamer - even one who performs miracles or signs to back up his words - who prophesies in the name of idolatry, it is forbidden to listen him [456]. This is to be viewed as a test by G-d of our faith in Him. We must be true to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to Him. The above-mentioned false prophet shall be put to death for his attempts to turn us away from G-d. We thus uproot evil from our midst. If any fellow Jew (even if he be a close relative or beloved friend) attempts to entice us to idolatry of any type (familiar or exotically foreign), we must show no love towards such a person [457], nor overcome our hatred of him [458], nor rescue him from danger [459], nor speak on his behalf in court [460] nor refrain from speaking against him [461]. MITZVA WATCH The Torah must be very clear and strong in these commands, because it has become second-nature to us to love our fellow, not hate him, and try to save him. But not in this case. This is the 5-mitzva pasuk referred to earlier. These mitzvot stand in startling contrast to the mitzvot from K'doshim which command love of fellow Jew, not to hate him, to save him from danger, etc. These mitzvot (from this week's sedra) underline the seriousness with which the Torah treats the enticer. He is a cancer in our midst that must be removed. The enticement to idolatry is considered more serious than even idolatry itself. Or, at least, it is considered a graver threat to Jewish life. That this is so is demonstrated by the Talmud's advice that one may/should entrap the enticer. If he speaks to one person only, then there will be insufficient testimony against him. We are taught to ask him to repeat his suggestions in front of others. If he refuses, then we plant unseen listeners who will become witnesses against him. With these witnesses in place, we then must respond to the enticer with a challenge that it is not proper to forsake G-d for another religion or belief. If the enticer backs down, then we leave him alone. If he continues in his attempt to entice, then the witnesses reveal themselves and "press charges" against him in Beit Din. But rather, the enticer shall be put to death by stoning (after trial and conviction), the accusing witnesses initiating the execution. And (it almost goes without saying that) it is forbidden to entice a fellow Jew to leave G-d and worship idols [462]. If we find out that an entire city is being enticed to idolatry, we must very carefully investigate the matter thoroughly. This command is generalized to require thorough examination and questioning of witnesses in all types of cases [463]. If the charges are substantiated, the population of the "city gone astray" is to be killed by sword, the possessions of the people are to be burned and the city itself destroyed [464]. The city may not be rebuilt ever [465] (unless security considerations determine otherwise). No one may benefit from anything from the city [466] so as not to provoke G-d's anger. Proper fulfillment of these and other mitzvot will find favor in G-d's eyes. R'VI'I - Fourth Aliya - 21 p'sukim - 14:1-21 As "G-d's children", it is forbidden to gash oneself (for idolatrous purposes or to mourn the dead) [467] nor tear out hair in grief [468]. (Mitzva #467 also prohibits factionalization of the community when it is destructive to Jewish unity). It is our destiny to be the chosen from among the nations of the earth. It is forbidden to eat of korbanot that have become "disqualified" {469]. The Torah next lists 10 types of mammals that are kosher (3 domestic and 7 wild), and then gives the signs to determine a kosher animal (split hoof and cud-chewing). This is followed by four examples of animals we may not eat. (FYI, in Sh'mini, only non-kosher animals are named.) Rabbi Aryeh Kaplan z"l identifies the 7 wild kosher animals (CHAYOT T'HOROT) as gazelle, deer, antelope, ibex, chamois, bison, giraffe. There are different opinions about the Hebrew terms for the different animals. Fishes with scales and fins are permitted to be eaten; that which has no scales or fins is forbidden to us. Scales (that overlap and that are easily scraped off) determine the kashrut of a fish. We may eat kosher birds. We are therefore obligated to examine and determine the kosher status of a bird we would like to eat [470]. (The corresponding mitzvot for the other types of animals have been counted from Parshat Shmini.) In the spirit of the positive commandment to check for kashrut of an animal, this rule does not only include checking a fish for scales, but looking for the kashrut symbol on packaged products or the kashrut certificate in a restaurant. The Torah lists 21 types of birds that are forbidden. The characteristics of kosher and non-kosher birds are NOT mentioned in the Torah (in contrast to animals and fish). The Gemara gives us guidelines that help us distinguish between kosher and non-kosher birds. Practically speaking, neither the list nor the guidelines are what determine which birds we eat. Tradition does. Basically, we do not trust ourselves to be able to properly identify the birds named in the Torah (modern Hebrew sometimes does not match Biblical or Mishnaic Hebrew). If we have a tradition in our communities that a particular type of bird is kosher, then we will eat it. Otherwise we take the cautious position of SAFEK (doubt) and choose to be strict with ourselves. It is also forbidden to eat non-kosher locust and other winged insects [471]. Even though we may eat meat, it is forbidden to eat of an animal that died other than by sh'chita. This is the ISUR of "N'veila" [472]. Benefit may be derived from "n'veila" but not from milk-meat mixtures. Although this third occurrence of Meat in Milk teaches the prohibition of benefit, it is not counted as a separate mitzva, but is included in the prohibition of eating M-in-M from Ki Tisa. In other words, we have three p'sukim that each teach a prohibition - cooking, eating, benefit - but as far as mitzva-counting is concerned, the topic of Meat-in-Milk is neither counted as one mitzva nor three, but rather as two of the 613. BANIM ATEM... (14:1) contains 12 words, corresponding to the 12 tribes, who are G-d's children. Baal HaTurim CHAMISHI - 5th Aliya - 8 p'sukim - 14:22-29 (Approx. 2% of the yield of a crop is given to a Kohen as T'ruma. One tenth of the remainder is separated as Ma'aser to be given to a Levi.) One tenth of what is left is separated as Ma'aser Sheni [473], which remains the possession of the owner but is considered sacred and must be brought to Yerushalayim and eaten there in a state of ritual purity. If the amount of Ma'aser Sheni is great, a person is permitted to redeem the produce for fair market value plus a fifth. If one redeems the Maaser Sheni of his neighbor, the one fifth is not added. The proceeds of the redemption are to be spent on food and drink in Yerushalayim. Once again the Torah reminds us to care for the Levi, who has no property of his own. (This rule of Ma'aser Sheni applies in years 1, 2, 4, 5 of the Shmita cycle.) In the 3rd (& 6th) year of the Shmita cycle, the second tithe is to be given to poor people. This generous act of tzedaka will be rewarded by blessings from G-d. SHISHI - Sixth Aliya - 18 p'sukim - 15:1-18 If Shmita year passes, repayment of personal loans may not be demanded [475]. This rule applies when both lender and borrower are Jewish. Loans due from a non-Jew must be collected [476], but it is a mitzva to cancel the personal debt of a fellow Jew following the Shmita year [477]. If the Jewish People follow the Torah and mitzvot properly, we will be blessed by not having poverty among us. We will also dominate among the nations of the world. However, when we are confronted with poverty, we must not hold back generous support of those in need [478]. Rather it is a great mitzva to give tzedaka and support those less fortunate than ourselves in a giving and dignified manner. Be especially careful not to withhold loans to the poor because the Shmita year is approaching [480]; if the poor person cries out to G-d, He will hold you accountable for not helping. Be generous in areas of tzedaka and Chessed, thereby meriting blessing from G-d. Poverty will be a "fact of life" under normal circumstances; give tzedaka freely. If a Jew becomes an indentured servant to a fellow Jew, he shall work no more than six years and be freed in the seventh. One must not send the freed EVED IVRI away empty- handed [481] but rather he shall be given a generous allotment upon discharge. We are to remember that we were AVADIM in Egypt and that G-d redeemed us and expects us to be sensitive to those less fortunate than ourselves. If the EVED IVRI does not want to be released, his ear is ceremonially pierced and he remains in his master's service until Yovel. Do not be stingy with the servant, for he has served you hard and long. SH'VI'I - 7th Aliya - 22 p'sukim - 15:19-16:17 First-borns of cow, goat and sheep are sacred; they may neither be worked [483] nor benefited from [484], such as shearing the wool for personal benefit. They are given to a Kohen as one of his Torah-granted gifts (after 30-50 days from birth). They are to be eaten by the kohen and his family after being brought as a korban - within a year, unless "unfit for the Altar", in which case they are the Kohen's property, to do with as he pleases. The mitzva of B'chor of cow, goat, and sheep applies even in our time, without a Beit HaMikdash. However, because the kohen-recipient of the B'chor does not temporarily have recourse to the Beit HaMikdash and Mizbei'ach, his receiving a B'chor would not be a welcomed gift, but a burden at best, and a temptation to transgress various prohibitions at worse. Therefore, the Shulchan Aruch has to command us by Rabbinic Authority to avoid performing this mitzva. The owner of a pregnant (for her first time) cow, goat, or sheep would become a partner in the animal jointly with a non-Jew (by receiving a token payment for even a small share in the animal). If and when a B'chor is born, it will then have no K'dusha, it will belong to its owner, with no requirement to give it to a kohen. (Shulchan Aruch reminds us that the mitzva regarding a firstborn donkey also applies, and that we should NOT get out of the mitzva in the same way it taught us for cow, goat, and sheep.) Preserve the spring month and bring the Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar when necessary, by adding a month - a second Adar - to push Pesach into the spring.) Chametz is forbidden on Erev Pesach afternoon [485]. This is a separate prohibition, and of a lesser status, to the prohibition of Chametz on Pesach itself. The Chagiga cannot be left over beyond two days [486]. K.P. cannot be brought on a private altar [487]. Count 7 weeks until Shavuot; this is the OTHER mitzva of the Omer count. Rejoice on the Festivals [488]. Bring korbanot to the Mikdash for the Chagim [489]; do not appear there empty-handed. V'SAMACHTA B'CHAGECHA (rejoice on your festivals)... V'HAYITA ACH SAMEI'ACH (and you will be just happy). Imrei Chayim says that if one rejoices properly on the Chagim, then he will merit being happy throughout the year.SIMCHAT YOM TOV influences regular SIMCHA. Haftara - 12 p'sukimYeshayahu 54:11-55:5 This relatively small Haftara is also the second half of the Haftara of Parshat No'ach. It contains the hopeful message that G-d will take back the exile-afflicted people of Israel in great splendor. It is also a prophecy of a time when our enemies will not succeed against us. Spiritual thirst and hunger will be tendedto and all will be good for us... IF we will listen to G-d. There it is. The same deal as in the sedra. A deal repeated over and over again. A deal that is so simple, we should always be able to exercise our free will and keep our end of the covenant. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean •Lesson # 99 (last part of Guarantors) Women, Minors, Gentiles and Multiple Guarantors This is the last lesson dealing with guarantors. We shall discuss the special rules relating to guarantors if the guarantor is a woman, or a minor or a Gentile. The case of the married woman is unique in that generally the assets of a woman are under control of her husband. There are situations in which a married woman's guarantee may be enforced, i.e., where by agreement, prenuptial or perhaps even during the marriage, the husband will not have any claim to his wife's assets;or she may have given the guarantee before marriage and is asked to fulfill her undertaking after she became married; or she may have given the guarantee while married and is being asked to fulfill her guarantee after she has become widowed or divorced. An unmarried woman may act as a guarantor, the same as a man. A married woman may undertake the obligation of being a guarantor or a surety without her husband's permission. Her liability to make payment under the obligation may not be enforced against her as long as she is married. This holds true if the husband is theborrower and the undertaking regards her husband as the borrower. The obligation can be enforced against her after the married state has terminated either by divorce or by the death of her husband. If the woman has independent assets not subject to the control of her husband. The obligation can be enforced against hereven while she is married. A woman undertook to act as a guarantor before she got married. After she got married she was called upon to fulfill her undertaking. Her status is the same as a borrower. If her undertaking was oral. then the lender cannot enforce the obligation until she is divorced or widowed. The same aswould apply for any married woman. If a minor is a guarantor, he is not obligated to make good on the obligation even after he reaches his majority. Even if he has property, the undertaking by a minor to act as a guarantor is not binding on him. One person is the guarantor for two debtors to the same lender. The debtors are not joint debtors. The guarantor pays off one of the loans. It must be clear which of the debtors' loans is being paid off. Otherwise he cannot ask for reimbursement from either debtor. One opinion holds that it is the lender who can determine which debt is being paid for by the guarantor and should so notify the guarantor. The guarantor should obtain a receipt from the lender stating that the guarantor has paid off the loan of a certain debtor. Another opinion holds that the guarantor, when he pays off one of the loans, can notify the lender which loan he is paying off. Here, too, he should get a writing from the lender that the guarantor has paid off the debt of that certain debtor. Should the guarantor fail to obtain such a receipt of payment, he may not be able to seek reimbursement from either debtor, since each can say that “the debt you paid was not my debt.” In such event, the guarantor may have to pay the lender the second debt and then be able to demand payment from both debtors. The last topic we shall discuss is that of dealings with Gentiles. The Shulhan Aruch sets forth several actual cases decided by great sages that are here set forth: Reuven is a guarantor to a lender for a loan made by the lender to a violent Gentile. Reuven thereafter prevails upon the Gentile to give him an object as a pledge for the loan, instead of Reuven's guarantee. Reuven gives the pledge to the lender. Thereafter late on Friday afternoon as the Sabbath is about to commence, the Gentile enters the house of Reuven, the lender also being present, and asks the lender to return the pledge and that Reuven should once again become a guarantor of the loan. Reuven advises the Gentile that the Sabbath has commenced and that he cannot become a guarantor on the Sabbath. The Gentile entreats Reuven until he says to the lender, "I am in the same position as I was," whereupon the lender returns the pledge to the Gentile. The Gentile does not pay the loan and the lender sues Reuven on the guarantee. Reuven's defense is that he did not intend that his remark, "I am in the same position as I was," should refer to his position as a guarantor without a pledge of the borrower in the hands of the lender, but rather as a guarantor with a pledge in the hands of the lender. He pleads that proof of this is that the lender should have understood his reluctance to become a guarantor, for Reuven had used the entering of the Sabbath as an excuse. The decision was in favor of Reuven. The lender should have made the guarantee more explicit to be able to enforce it against Reuven. Nevertheless Reuvenis obligated to cooperate with the lender to have the Gentile repay the loan. (This case comes from a responsum of Rabbi Isaac Alfasi who lived in Spain (1013-1103). The lender to a Gentile borrower holds a pledge from the Gentile. The Gentile demands the return of the pledge in exchange for producing Reuven as a guarantor. The lender agrees to this procedure. The Gentile takes Reuven to the lender and Reuven tells the lender in Hebrew, which the Gentile does not understand, that he, Reuven, is warning the lender that he is not accepting the responsibility of being a guarantor and also tells the Gentile in their customary language that he is accepting the role of the guarantor. The Gentile does not pay and the lender sues Reuven for the loan repayment. It was held that Reuven is to be considered asa guarantor who undertook liability at the time of the making of the loan, and that his warning in Hebrew to the lender is to be disregarded. (This responsum appears in Tur, Hoshen haMishpat and attributed to Rashi who lived1040-1105.) Shimon agrees to be a guarantor for a loan made by a Gentile to Reuven. Reuven then leaves the jurisdiction and Shimon is required to make payment to the Gentile. When Reuven returns, Shimon sues him for reimbursement. Reuven answers the complaint by stating that Shimon should not have paid the Gentile, since Reuven had already paid him before he left and has an instrument of payment. Shimon counters that Reuven should have given the instrument of payment to Shimon before he left and also he should not have left the original instrument evidencing the debt with the Gentile. The decision was in favor of Shimon, and Reuven had to pay to Shimon all that Shimon paid to the Gentile. Shimon's proof as to how much he paid to the Gentile could either be by calling two witnesses or by a receipt from the Gentile with the amount of payment or an endorsement of the amount of payment on the original instrument of indebtedness. (This case is also reported in Tur Hoshen haMishpat in the name of his father Rabbi Asher b. Yehiel who lived 1250-1327 Germany, Spain.) Two Jews rented space from a Gentile, and each guaranteed the performance of the other. The Gentile found one of them and collected the full amount from him. The other person must pay to the first person one-half of all that he paid. including all damages that the first person incurred because the second did not pay hisshare. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.131 and 132 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. PROHIBITION ON SELF-MUTILATION In several places the Torah forbids mutilating the body as a sign of mourning. In our parsha, we learn: “You are children of HaShem your G-d; don’t cut yourselves nor make a bald spot between your eyes” (Devarim 14:1). Ramban’s commentary explains the connection between the beginning and the end of this last verse. Since we are children of HaShem, His chosen people, we have confidence that He will judge us favorably, and that the departed will find eternal rest with G-d. While we are still sad that we are separated from our loved ones, our sorrow is tempered by the faith that the deceased will receive an eternal reward in the World to Come. Therefore, our expressions of grief need to be restrained, to show that our sorrow does not approach despair. According to the Ramban, the rule that we shouldn’t mourn excessively even in permissible expressions of mourning is really an extension of this Torah mitzva (SA YD 394:1; explained in the column on Shelach Lekha). Another connection is that when we recall that we are children of HaShem, we recall that we are created in His image, which we should not deface (Based on Rashi). DON’T DIVIDE INTO SECTS Our Sages inferred another imperative from this verse: Don’t cut yourselves up – into different sects (Yevamot 13b). This is a prohibition on the community to slice itself up into divisive segments. We should strive to have uniformity of communal leadership and conduct, and each community should have uniform customs (SA OC 493:3). This mitzva is also related to the first half of the verse. Since we are children of HaShem, we are all one family. We have to express this by having the greatest possible degree of national unity, and avoid at all costs dividing ourselves up into conflicting factions. Rabbi Meir has recently 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 Religiouscommunityin 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: Must one use a cup for washing after the use of the bathroom for personal needs? Is there any specific order for washing and saying the bracha? Can this washing be done in the bathroom itself? Answer: [Last week, we answered the first part of the question] The gemara (3rd perek of Berachot) forbids saying Kri'at Sh'ma and B'rachot in an area set aside for facilities or close to a receptacle for human waste. The gemara permits reciting holy things in the proximity of a “Persian outhouse”, where the ground is graded so that the excrement rolls away immediately. Modern poskim discuss whether our modern plumbing is like a Persian outhouse because the excrement doesn’t stay in the bowl for extended periods of time or whether it is like a classical outhouse since the excrement remains until one flushes. Another point of leniency is that most facilities include a washing area and thus, the room is not designated only for unclean usage and may not have the laws of a bathroom (based on a parallel idea in Mishna Berura 87:2). Another issue is that today’s toilets may not absorb excrement (see discussion in Mishna Berurah 87:5). Some claim that Ruach Ra’ah (which mandates the washing) is no longer prevalent. Do all these points add up to a heter? A consensus among poskim forbids reciting b'rachot in modern bathrooms. However, many feel differently regarding the need to wash hands upon exiting the facilities (which precludes the effectiveness of washing hands in them). Since the requirement to wash is weaker [see last week’s discussion], there is halachic justification for leniency and, practically, one can be lenient when it is difficult to finding a washing area outside the facilities (Minchat Yitzchak I, 60; Yabia Omer III:OC 2). Please note that the above applies only when the toilet is cleaned effectively by flushing. Also note that the need to remove ruach ra’ah is more stringent than the need to remove uncleanness in that it should be done as soon as possible (Mishna Berurah 4:38). In contrast, ruach ra’ah does not preclude one from making b'rachot (ibid.:39) as unclean hands do. Thus, it is preferable to wash properly and then recite “Asher Yatzar”. If water isn’t available upon leaving the bathroom, one should clean his hands in other halachically viable ways and then recite “Asher Yatzar”. When he finds water, he should then wash his hands to remove the ruach ra’ah. “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.orgwith the message:Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) King David, of blessed memory, was able to compose beautiful Psalms. And what am I able to do? I am able to recite the Psalms. - Rabbi Uri of Strelisk I have seen a wise person get tripped up by foolishness, but I have yet to see a fool get tripped up by wisdom. - Rabbi Izel Charif Haste is a positive and precious trait forall one's limbs, except the mouth and the tongue. - Rabbi Dov Ber of Mezritch Just as we accept that our neighbor's face does not resemble ours, so must we accept that our neighbor's views do not resemble ours. - RabbiMenachem Mendel of Vitebsk Rite and Reason by Shmuel Pinchas Gelbard From Rosh Chodesh Elul (i.e. the 2nd day of Rosh Chodesh, which is the first day of Elul) until Shmini Atzeret (not inclusive), it is customary to say L'David, HaShem Ori V'Yish'i (Ps. 27 - G-d is my light and my salvation), after morning and evening (or afternoon) prayers. REASON: This is based on the interpretation that our Sages applied to the opening verse in T'hilim 27: ORI (my light), this is Rosh HaShana (the Day of Judgment on which "He shall bring forth your righteousness like the light, and your judgments as the light of midday - T'hilim 37:6). V'YISH'I (my salvation), this is Yom Kippur (when we pray that HaShem deliver us and forgive our transgressions). Further in the same Psalm it says: "For He will conceal me in His Sukka" - this alludes to Sukkot. REASON: That same Psalm says: LULEI HE'EMANTI (if it were not for my faith...). The word LULEI is spelled LAMED-VAV-LAMED-ALEF which is an anagram of the word ELUL (actually, it's ELUL backwards). Some communities begin blowing the Shofar on the first day of Rosh Chodesh (even though it is 30 Menachem Av). REASON: Moshe Rabeini spent 40 days and 40 nights on the Mountain, descending on Yom Kippur with the second set of LUCHOT. Because Elul has only 29 days (and even with a Sanhedrin to sanctify Rosh Chodesh, in which case all months vary between 29 and 30 days, Elul most often has 29 days), an extra day (the first day of Rosh Chodesh) would be needed to bring the total number of days to 40. [The prevalent practice is to begin blowing the Shofar on the first day of Elul.] G'MATRIYA MATCH V'AVARTEM ET HAYARDEIN V'YASHAVTEM BA'ARETZ ASHER HASHEM ELOKEICHEM MANCHIL ETCHEM V'HEINI'ACH LACHEM MIKOL OIVEICHEM MISAVIV VIYSHAVTEM VETACH (D'VARIM 12:10) You will cross the Jordan and live in the Land that G-d is giving you, and He will grant you safety from all the enemies around you, and you will live in security. A promise from G-d, but with conditions - our faithfulness and our keeping of Torah & Mitzvot. Our first slip came after the Battle of Ai. Yehoshua 7:11 tells us what G-d said: Israel has sinned...transgressed My covenant... (they) have also stolen, and also lied... This, unrepaired, would not allow the above promise to be realized. The damage was repaired by Yehoshua, but unfortunately, this wasn't the last time there was a problem. Dvarim 12:10 and Yehoshua 7:11 are G'matriya Twins SDT Dvarim 12:17 forbids eating Maaser Sheni outside of Yerushalayim (among other things). The pasuk's wording is strange. It does not say, You may not eat; it says, You will not be able to eat... Torat Chayim says that this is the goal of a sincerely religious Jew. We should become unable to eat that which is forbidden to us, incapable of doing that which is forbidden. From the Desk of the Director Parshat Re’eh expounds for us one of the most profound definitions of our relationship with G-d: “Banim Atem Lashem Elokeichem,”– ‘You are children to the Lord your G-d!’ This declaration has significant ramifications for the way in which we view ourselves and undertake our tasks in this world. It confers upon us both privilege and responsibility. The privilege can readily be identified in this week’s beautiful haftara. The shattered remnants of Israel, wrapped in a veil of weeping, take comfort from Isaiah’s lyrical words to an afflicted, storm-tossed, unconsoled people: “All your children [Banayich] will be students of Hashem and abundant will be your children’s peace.” Unlike the children of the prophets who were the chosen few who were learned in their days, the prophet predicts a time when every Jew will be a “Ben Torah.” The learning of Torah, however, becomes a necessary condition for the maintenance of peace, and not - as some may think - the appeasement of other nations or the imitation of their ways. Being a child of Hashem imposes upon us a responsibility, the mission of behaving like a respectful child, bringing Kiddush Hashem into this world, participating in Tikkun Olam, and turning the Torah learned into a tool for the betterment of mankind. This notion is reinforced at the end of Masechet Berachot that in referring to the above prophetic citation, quotes R. Elazar in the name of R. Hanina. The rabbis suggest that the term for “your children” [Banayich] be replaced with the Hebrew word “Bonayich” – ‘your builders.’ The implication is clear: Our job is to build through the blueprint of Torah; and it is those who reap the fruits of Torah who ultimately bring society to harmonious perfection. Sincerely yours, Menachem Persoff, Director, Israel Center Israel Center Notes: www.ou.org/israel/messages ISRAELI JEWS are invited to post messages telling their fellow Jews around the world about daily life in Israel today, and to express their feelings and hopes during these difficult times. DIASPORA JEWS are invited to post messages of support and encouragement to their fellow Jews in Israel, and to express their feelings and hopes during these difficult times. We ask for your country of origin so that it can be posted at the top of your message, making it clear to readers FROM where your comment originates. However, your name and e-mail address will not appear unless you specifically want to identify yourself, and you add them to your message. Please post messages based on your own experiences or reflecting your own feelings. This is not the place for political opinions or discussions. NESTO - NATIVE ENGLISH SPEAKING TEEN OLIM We're Back!!!! After a month away from the pages of Torah Tidbits we are gearing up for the restart of our programming year. Just because I didn't write, doesn't mean we weren't working. During the past month I have continued to seek an increase of our madrichim staff, reevaluate our program offerings, target schools that have a large Anglo population in order to increase our membership, and develope better ways to spread our organizations name. The first board meeting for the year where we will calendar out events until the end of December is scheduled for Wednesday August 22, and the following week we will sponsor an end-of-the-summer get together. As always, I am open to sugesstions for new programs and trips, and look forward to hearing from the TT readership for their helpful insights and comments. Shabbat Shalom, Rabbi Avi The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 245 • fax: 561-7432•silvera@mail.biu.ac.il • www.zyworld.com/nesto•Rabbi Avi Silverman, director PARSHA-PIX A classic ParshaPix. There's Har Grizim in the upper left blessed with full green foliage. Next to it is Har Eival with a dead tree representing its curse-role. At the upper right is an eraser with the negation circle. It is forbidden to erase the seven special names of G-d. Top-center is the negation circle on a plus or minus, standing for the two prohibitions of adding or diminishing from the Torah. The Tzedaka box is for the mitzva of giving Tzedaka, which is counted from this sedra. Lending to a fellow Jew is an important mitzva, especially as the Shmita year approaches and then draws to a close. After Shmita year, personal loans are canceled; it would be very tempting simply not to lend, in order to protect oneself.Comes the Torah and gives us a special mitzva not to be afraid to lend close to the Shmita year. The stalk of wheat is a reminder of the mitzvot of Maaser Sheni and Maaser Ani as well as the prohibition of eating MaaserSheni (and several other sacred foods) outside Yerushalayim (or their specific venue). The wheat standing straight up looks like the number 1. The dot to its left is the decimal point that turns the wheat into 1/10 - Maaser. The burning trees in the lower right stands for the destruction of AVODA ZARA from Eretz Yisrael. The sword is the method of dealing with a bona fide IR HANIDACHAT. The third negation circle is on the camel, a non-kosher animal. The mountain goat, on the other hand, gets two thumbs up - one for cud-chewing and one for split hooves. The steak on the plate ready to eat points out that even though sacred meat was a topic of several mitzvot in the sedra, so is BASAR TA'AVA, meat that we may eat. And in the lower left is a representation of the Three Pilgimage Festivals, the topic of the last portion of the sedra. Busy sedra. Enjoy it. 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 and/or a gift (game, puzzle, book, etc.) from...Big Deal 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 (EIKEV) TTriddles: [1] This week's with all your heart [2] SH'CHITA KNIFE [3] Hearken (last week); What (this week) [4] Last week's double opener continues, sort of [5] THE COEUR-NUQUE CONNECTION [6] That was during the years of wandering. But now you might need...Which one of TT sponsors (a.k.a. advertisers) can use that line in his ad? (does not appear every week) [7] Red ball in English, Kadur Adom in Hebrew. What Hebrew phrase works like the English? And the envelope please... [1] A little tricky; most (attempted) solvers took the question in the opposite direction. Last week (Va’etchanan), the phrase V’AHAVTA ET HASHEM ELOKECHA was followed by B’CHOL L’VAV”CHA, with all your heart... This week (Eikev) the same phrase is followed by V’SHAMARTA MISHMARTO. That, then is this week’s “with all yourheart”. [2] I think we might have had this one last year. A sh’chita knofe is called a CHALAF. That is the Targum for the word EIKEV. [3] This was similar in style to the first TTriddle. In Va’etchanan, V’ATA YISRA’EL, and now, Israel, is followed by SH’MA, hearken (or harken, both are correct). In Eikev it says, V’ATA YISRA’EL MA... (what does G-d waask of you...). These are the only two times the phrase V’ATA YISRA’EL appears in Tanach. [4] Last week’s double opener refers to the Haftara of NACHAMU NACHAMU. In Eikev, in the final pasuk of the Haftara, we have NICHAM twice. This sort of continues the double opener from the previous week. [5] Coeur is heart, in French. Nuque is the nape of the neck, also in French. Why French? You have to ask? Anything goes in a TTriddle. D’varim 10:16 tells us to circumcise (remove the barriers from) our hearts and your necks (back thereof - nape) shall not remain hard (stubborn). So, if the hip bone’s connected to theleg bone, then the heart is connected to the nape. [6] Don’t know if I really expected anyone to get this one (believe it or not, most of the other TTriddles were solved), but sometimes these things just pop up and don’t go away. One of the miracles of the 40 year wandering period that Moshe mentions to the people is V’RAGL’CHA LO VATZEIKA, literally, your feet did notswell up like dough (from constant walking). After that miraculous time, the services of Dr. Hillel Gluch might be needed. (See his ad someplace in this issue of Torah Tidbits.) [7] This one seems to have more solutions that I thought of at the time. The intended solution is ZEIT SHEMEN, olive oil, rather than the Hebrew, SHEMEN ZAYIT. It really isn’t a good anser, because ZEIT SHEMEN does not mean olive oil, but rather olives that give oil. RHM’s submissions included reference to the descriptionof Yishma’el (albeit, not from this week’s sedra) as PERE ADAM, a wild(?) man, rather than ADAM PARU’A or something like that. Anyway, Russian is worse, adjective and noun in either order. This week's TTriddles: [1] High ranking kosher animal [2] Yehoshua was told twice, so he'd be a strong leader. Why were we told? [3] Beware the Zebra and the Cross 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 pressing2right 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. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbeready for you when you board the bus. Report on the Israel Center In-House Shabbaton of Shabbat Parshat Eikev: It might sound boring and repetitious to tell you (again) thatwe had a wonderful, lovely, learning-filled, camaraderie-filled Shabbat (again). But we did. We had a nice mix of first-timers and veterans, neighborhood people, Jerusalemites from out of the neighborhood, and out-of-towners (both from places in Israel and Chutz LaAretz). This was our longest Shabbaton ever (because we "took Shabbat early"). Rabbi Neil Winkler of Fort Lee, New Jersey was our scholar-in-residence, who gave a shiur Friday night, a beautiful drasha at Shacharit, a shiur after the Kiddush, and a Shiur before Mincha, in addition to leading a Carlebach-style Kabbalat Shabbat. Phil gave a micro-shiur right after candle lighting, a mini-shiur before davening in the morning, a marathon shiur during Menuchat Shabbat time, another mini-shiur before Seuda Shlishit, and several oral Torah Tidbits at the meals. Our caterer Chaim Sh. created three delicious meals and a terrific Kiddush. Most importantly, the 85 (or so) participants made the Shabbaton special by their easy- going nature and eagerness to soak up our words of Torah. After Havdala, each participant received a metal-T'filat HaDerech keychain which also doubles as a shopping cart 5¤ coin, courtesy of Dr. Sheldon Abramson. AGTWHBA Mark this down! IY"H, our next Israel In-House Shabbaton, Shabbat Parshat Lech L'cha October 26-27, '01 (and not as announced in last week's issue of TT) CROSSROADS THEN and NOW • Come with us on Wednesday, August 29th from 8:00 am. to 7:00 pm. (approx) with special guide Betsy Mehlman touring places you probably haven't ever seen.• Famous Nesher Cement Works - an audio visual program explores ecological requirements of cement production. •Rainbow Pool • Meterological weatherstation at Bet Dagan - understand the weather report and see the weather ballon reveal the prediction • SHA'AR HAGAI - Pumping station and convoy ridge • Ben Shemer Fire tower • Masreq Nature • Reserve Bring your lunch or order for 18NIS •Price : 100NIS/members (110 NIS/ non members) Travel Desk Specials Paradise Negev Hotel Be'ersheva (Glatt Mehadrin Hotel) August - Midweek • NIS625 per couple per night double room, half board basis (breaskfast/dinner daily) • Weekends - 750NIS fullboard •One child up to 12 years old in parents' room - FREE Kibbutz Hotel Lavi - August & Sept.-Shabbat Specials Package #1: Thursday to Sunday, August 9-12 •3-night weekend NIS950 (1-night H/B; Shabbat F/B; 1-night breakfast) Pacakge #2: Sunday to Wednesday, August 12-15 •3 night package NIS1245 (4th night free) H/B Package #3: Sunday to Wednesday, August 19-22 •3-night package NIS1025. H/B Package #4: Sunday to Friday, August 26-31 •No minimum stay. NIS315 per night, H/B Package #5: Shabatot during September •One night, NIS345. F/B All rates are per person in main building or garden rooms •New Wing supplement: NIS40 p.p. per night • Children's discounts available "Chazanut Festival - Halleluya 5761" Wednesday to Sunday, August 22-26 (4 nights) $360 p.p. double occupancy (Main Building) includes: breakfast daily, 2 midweek dinners, 2 midweek lunches, Shabbat Meals. Lectures & shiurim in Hebrew • Program available on request Enjoy an August Shabbat at The Jerusalem of Gold Hotel•Glatt/Mehadrin•NIS 880•Rates are per couple for one night stay in a double room•Full board • Family plan rates available Sheraton Moriah - Tiberias August 2 - September 2 • Two-night stay - 1300NIS,; three-night stay - 1800NIS • Rates are per couple including breakfast • One child aged 2-12 sharing parents' room - 75NIS • Separate swimming hours available • Magician's School for Kids Renaissance Jerusalem Glatt - Mehadrin July 29 - August 31 •740NIS per couple per night, includes breakfast • One child aged 2-18 sharing parents' room - FREE • 2 to 3 children in separate room - 490NIS per night • Three nights, receive 20% discount... - or - FOURTH NIGHT FREE • Free entrance to health club • Separateswimmingin indoor pool on alternate evenings 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 Mystical Weekend in Tzfat with Chaim Sidor • Hold the Date - Shabbat Parshat Ki Tavo - Sept. 8th 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. 5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week: (5th Perek) Phil Chernofsky•Cold drinks will be served•Mincha follows Shiur MOTZA"SH Motza'ei Shabbat, August 18th, 9:30pm•Rosh Chodesh Shiur of the Month #238•Shofarot from Sinai •HaRav Yaakov Moshe Poupko Sunday DAF YOMI in English 3:00-4:00pm•Sunday-Thursday SUNDAY Sunday, August 19th •9:30am (women) •OVADYA: Destroying the Edom mentality within us: Studies in Tanach: Trei Asar: Ovadya with Zemira Baron N'shei Library • 10:30-12:45pm 10:30am (women) •Let's Learn Chumash • Tonia Frohwein Sunday, August 19th •11:30am •(men & women)•Mitzvot of Leadership•Kings, Prophets,Judges, Scholars•Phil Chernofsky 12:30pm • Great Jewish Stories •Rabbi David Zitter Sunday,August 19th, 8:00pm•How Close Hitler Came to Conquering E. Yisrael, Egypt, Arabia... and Winning World War II, learn from history that DIDN'T happen! •Shepherd Levmore, Lecturer and Historian, formerly of the New School for Social Research, NYC MONDAY 9:15am• Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30am•Rabbi Leff's shiur will resume IY"H on Monday, August 27th - 8 Elul N'SHEI lending library 10:00-12:30 Monday, August 20th, 10:30am•Canada's Jews: English, French, Yiddish, Hebrew•Prof. Leo Davids, York University, Toronto Monday, August 20, 11:36am (women)•The Jew and Self-Esteem Based on Rabbi Avraham Twersky's book Angels don't Leave Footprints•Aviva Nissim Monday, August 20th, '01 4:00-9:00pm at the Center•ROOT & BRANCH ASSOCIATIONCOUNTER MISSIONARY CONFERENCE•THE 'MESSIANIC' MOVEMENT: SITRA ACHRA (DARK SIDE)OF THE TESHUVA MOVEMENT •Mr. Yehoshua Friedman, Founder & Chairman, Noahide Fellowship, R&B•MISSION LAUNDERING• Mr. Aryeh Gallin, Founder and President,R&B•TITLE TO BE ANNOUNCED•Mr. Moshe Kempinsky•MISSIONARY INFILTRATION OF CONVERSION PROGRAMS•Mrs. Michaela Lawson, Director, Counter Missionary Group,R&B•IS THERE A MISSIONARY PROBLEM?•Mr. Mark Powers, International Director, Jews for Judaism•MISSIONARY INFILTRATION OF SELF-HELP GROUPS •Mrs. Rebecca Weinberger Sponsored by the Root & Branch Association Counter-Missionary Group•Mrs. Michaela Lawson, Director & Conference Chair•In English (except where specified) • 25¤ p.p.For information: 02-673-9013 • rb@rb.org.il TUESDAY 9:00-9:50•TORAH TOPICS•Speaking Favorably of the Jewish People•Dr. Hayim Abramson 9:55-10:45•SIDDUR TOPICS•In-depth study of ALEINU•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 Tuesdays •2:00pm•Shiur in the Laws & Practices of Shabbat•"Talmidei Aharon" Tuesday, August 21 •7:00pm•Witnessing the Holocaust with Breindel Lieba Swirsky, Filmmaker and Holocaust scholar •JEDWABNE: THE POLISH PEOPLE RECOGNIZE THEIR ROLE IN THE HOLOCAUST; Film of 60th anniversary memorial of how the non-Jewish half a small Polish town massacred the Jewishhalf during the Holocaust, followed by a discussion WEDNESDAY 8:30am•resumes after Sukkot • 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•Meaning & Music of the Machzor•Dr. Joel Luber Wednesdays during August, 10:30am •(Alan Romm will resume in September IY"H) PHANTOM BUSTING with Evelyn Haies•A book review workshop on FROM TIME IMMEMORIAL by Joan Peters which debunks the "Big Lie" of the so-called Palestinians 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 Wednesday, August 22, '01• 4:00-9:00pm •ROOT & BRANCH ASSOCIATION •GER TZEDEK CONFERENCE •(4:00pm)• THE REALITY OF BECOMING A JEW•Ahuvah Gray, African-American, former Pentecostal Minister; Author, My Sister, the Jew (Targum Press)•AHAVAT HA'GER, (LOVING THE PROSELYTE) •Yehoshua Friedman, Founder and Chairman, Noahide Fellowship,R&B•(5:00pm)• RUTH IN THE 21st CENTURY•Mrs. Michaela Lawson, Director, Ger Tzedek Fellowship R&BProgram still developing•Sponsored by the Root & Branch Association Ger Tzedek Fellowship, Mrs. Michaela Lawson, Director & Conference Chair •In English (except where specified) • 25¤ p.p.For information: 02-673-9013 • rb@rb.org.il •PROGRAM & TIMING SUBJECT TO CHANGE 4:00-5:30pm • (on Hold watch for further announcements) • 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 worktowards putting together his/her own collectionof poems •30NIS per session Wednesday, August 15th, 8:00pm• Jewish Values Education Institute•Do You Love Me? - How do we communicate our values to our children and grandchildren? • led by Rabbi Avi Silverman Wednesdays, 7:45-8:45pm•Jewish Philosophy Ramban on Torah with Rabbi Chaim Eisen 8:00-10:00pm•Aliya Counseling•Miriam Bass 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 8:00pm•Shir HaShirim•Reb Yosef Schreiber FRIDAY 9:00-10:00am•In Depth Pirkei Avot with Rabbi Chaim Eisen UPCOMING at the Israel Center Tuesday, August 28th, 8:00pm•Shiur in memory of Shmuel Samuels z"l •"Kabala & Reincarnation: Do our souls choose our parents?" - Rabbi Efraim Sprecher OU ISRAEL CENTER Seymour J. Abrams • Orthodox
Union•Jerusalem World Center TT is published and printed "in house" at the Israel Center [The
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