TT 473 We read/learn the 3rd perek of
Pirkei Avot Halachic Times for Jerusalem (Summer time) Correct for TT #473 • Ranges are for THU-THU, 23 Sivan - 30 Sivan (June 14 - June 21) 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 - 6:22pm) Havdala - 8:31pm (Rabbeinu Tam - 9:04pm) Earliest Shacharit • 4:28-4:29am Sunrise •5:28-5:29am (5:35-5:34am) Sof Z'man Kri'at Sh'ma • 9:03-9:04am (8:07-8:08am) Sof Z'man Shacharit • 10:15-10:16am (9:38-9:39am) Chatzot (halachic noon) • 12:39¼-12:41pm Mincha Gedola (earliest Mincha) • 1:16-1:17pm Plag Mincha • 6:21-6:23pm Sunset • 7:51-7:53pm (7:45½-7:47½pm) 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. ROSH CHODESH TAMMUZ WILL BE ON YOM CHAMISHI AND YOM SHISHI (a.k.a. Thursday and Friday, June 21-22 The Molad of Tammuz will be on Thursday, 7h 53m 13p In Rambam notation: CHAMISHI 13h 967p On the clock: 8:33am Israel Summer Time (this time can be adjusted for your location; the previous two times are not adjusted) The above three times are all the same and they are based on the average time it takes the Moon to go through all of its phases - 29d 12h 44m 1p. The astronomical (true) Molad will be Thursday 2:59pm Israel Summer Time (should be converted to your local time) Both the average (announced) and actual (astronomical) Molads are way "too late" with Rosh Chodesh on Thursday or even Friday. Every so often people ask me about the Molad and Rosh Chodesh - too close, too far away, etc. First of all, the Molad of the fixed (non-Sanhedrin) calendar does not determine when Rosh Chodesh is, except for the month of Tishrei. So there is no necessary direct correlation between the Molad and Rosh Chodesh. Whatever correlation there is comes from Tishrei's Molad and the day that Rosh HaShana falls. This can be on the day of the Molad of Tishrei, or a day or two later. Exactly which it is in any given year will affect each month's Molad-Rosh Chodesh orientation. So will the fact that months have 30 days or 29 days and the period from one Molad to the next (in our fixed calendar) is a little more than 29½ days. This year, for example, the Molad of Tishrei was on a Thursday, shortly after noon. By the rules for fixing the day of Rosh HaShana, there is a double push - Molad Zaken pushes RH to Friday, and LO AD"U ROSH pushes it again to Shabbat. So the year started off with the Molad being two days before "Rosh Chodesh". But Cheshvan, Kislev, and Tevet all had 29 days this year. This allowed the Molad to catch up to Rosh Chodesh. The Moladot of Adar, Iyar, Tammuz, and Elul this year are all on the first of the two days of Rosh Chodesh. With a Sanhedrin and Rosh Chodesh being proclaimed by the Court based on eye-witness testimony of the first visibility of the lunar crescent, the Molad would NEVER be on Rosh Chodesh. It could be on the day before Rosh Chodesh, or (more likely) the day before that.' Now for a Hashkafa though on all of the above: Our months, which are lunar, should begin at New Moon, the Molad. However, At the Molad, and for many hours thereafter, the Moon is invisible to us. Which presents a particular problem in light of the fact that G-d wanted our participation in the process of Kiddush HaChodesh. So He had to allow us, so to speak, to proclaim Rosh Chodesh each month a day or two after the Molad occurs. Even though we can CALCULATE the moment of the Molad, we (in the time of Sanhedrin) must wait until people can see the Moon. This is fine with G-d, so to speak, so He allows the shift in the calendar. But when we have no Sanhedrin, calculation is it. And therefore, our months shift back closer to the Molad. Ironically, it is technically more accurate, but without the active participation that HaShem wants. BaYamim HaHeim U... The shul that I grew up in, had a 9:00 o'clock minyan on Shabbat morning in the main sanctuary (as it was called) and a 7:30am Hashkama minyan in the Beit Midrash. In those years, it was not uncommon to find that many of the early minyan goers went to open their stores after they davened. This is not meant as a criticism of many Jews in New York who felt compelled to work on Shabbat. But I always used to wonder what they felt when they heard any of the twelve portions in the Torah about Shabbat observance. Did any of them cry in anguish and shame? Maybe. I don't think that they all did. My father z"l used to wonder the same thing about Parshat Shlach. How do some people hear about the Meraglim, their terrible punishment, and the ramifications for the Generation of the Midbar. The "some people" are those who behave EXACTLY like the Meraglim of 3312 years ago. "I just came back from Israel. Great place. Beautiful this time of year. But the intifada... Well, you have to be out of your mind to live there. Or send your kids to yeshiva there..." Kalev and Yehoshua did not deny or belittle the problems that the People would encounter in Eretz Yisrael. But they said that the Land they had "toured" was indeed very, very good. If G-d wants us and He is bringing us to this Land and giving it to us... then just don't rebel against Him. G-d is with us and we have nothing to fear. When Kalev and Yehoshua spoke that way, the people wanted to stone them. When people say those things today, when people try to encourage others to come on Aliya, many people don't want to listen. Well, hear this, Meraglim who recommended that the people return to Egypt or remain in the Midbar... and hear this Meraglim of today bad-mouth Eretz Yisrael and prefer to have your perfect Jewish lives in Boro Park and Monsey and Teaneck and Kew Gardens Hills and _________ (fill in the community of your choice - no specific offense was meant to the communities named) — Israel has always been the intended venue for Torah life. And it still is. And always will be. And if it is not practical for you to pick up stakes right now and come, then think about it seriously, make plans, and don't wait too long. With you here, our Situation will continue to improve. Don't hesitate to quote Kalev and say ALO NA'ALEH!" Sedra-Stats 37th of the 54 sedras; 4th of 10 in Bamidbar Written on 198 lines in a Sefer Torah (rank: 25th) 10 Parshiyot; 7 open, 3 closed 119 p'sukim, ranks 21st, 6th in Bamidbar 1540 words, ranks 27th, 5th in Bamidbar 5820 letters, ranks 27th, 4th in Bamidbar Sh'lach has shorter than average p'sukim, which explains the drop in ranking for words and letters, yet the rise in rank within Bamidbar indicates that there are sedras with even shorter p'sukim MITZVOT 3 of 613 mitzvot (2 pos. 1 prohibition) Aliya-by-Aliya Sedra Summary [Numbers] refer to the Sefer HaChinuch's mitzva-count Kohen - First Aliya - 20 p'sukim - 13:1-20 G-d tells Moshe to send scouts to "spy out" the Land. The emphasis in the wording of the pasuk is on Moshe being the one sending the Meraglim, not at G-d's command nor by his "desire". [SDT] the L'CHA of Lech L'cha means, "for your benefit". You are not going just because I command, but it is to your advantage to go. The KLI YAKAR suggests a similar meaning of the L'CHA in Sh'lach l'cha. How can we say that the sending of the Meraglim was to anyone's benefit? The result of the Meraglim was that Moshe's life was prolonged by 40 years. The representatives of each tribe are named and the Torah testifies to the high caliber of each man. [SDT] Back in Bamidbar, when the Tribal leaders were named, both Efrayim and Menashe were identified as the sons of Yosef - both within the same pasuk. Here, only Menashe is identified with Yosef, and Efrayim's scout - Yehoshua - is listed 3 p'sukim earlier, without reference to Yosef. Commentaries note that Yosef had been involved in "negative reports" against his brothers, as was the scout of Menashe, Gadi b. Susi. Yehoshua, of course remained clear of the taint of DIBA RA'A and is therefore not mentioned together with Yosef. And Moshe called Hoshea b. Nun, Yehoshua. [SDT] Rashi says that by adding a YUD to Hoshea's name, he was giving him a bracha that he should be saved from the group decision of the other Meraglim. MIMA NAFSHACH - Why did not Moshe bless the others similarly? And why would Yehoshua need a bracha when Kalev apparently did not? Whether or not a Scout will come back with the proper attitude or not was based on each individual's personality, perceptions, and conclusions. That was up to each of the 12 individuals. That's not why Moshe gave a special bracha to Yehoshua. Moshe had a separate fear concerning Yehoshua. He could imagine Yehoshua joining the Meraglim in discouraging the People from entering the Land so that Moshe's life would be prolonged. Eldad and Meidad had prophesied that Moshe would die and Yehoshua would lead the people into the Land. Moshe's bracha to Yehoshua was to keep Yehoshua honest, so to speak, so that he would not join the "evil advice" for any reason, even one to benefit Moshe himself.. Moshe gives the scouts instructions and an itinerary, hoping that they will return with an encouraging report for Bnei Yisrael. It was the time of the ripening of the grapes, BIKUREI ANAVIM. [SDT] The ARI Z"L said that the Mitzva of Bikurim is a TIKUN for the Sin of the Spies. The first link between the two is the reference to the time of the visit to the land being the time of BIKUREI ANAVIM. But the link is much deeper. The Meraglim brought a large cluster of grapes (among other fruits) and discouraged the people from going into Eretz Yisrael. Rashi says that they would say to the people, "See these weird, unusually large fruit? Then imagine how strange and difficult the people in the Land are". Rashi explains that the ten Meraglim brought back fruits, but not Kalev and Yehoshua. What a terrible misuse of the fruits of Eretz Yisrael! What one should do with the fruit is to take the finest first fruits, put them in a basket, bring them to Yerushalayim, and joyously proclaim before G-d the gratitude for having been brought to the Land. Among the mitzvot that relate to the Land of Israel, Bikurim is the one that includes in its procedure a verbalization. The mitzva is performed with words (and fruit). What a perfect "match" for the sin of the spies, which was primarily a sin committed with words (and fruit). Rabbi Menachem Zemba, HY"D, of the Warsaw ghetto, made a beautiful observation to drive the point of ARI Z"L home. The Mishna in Bikurim asks, How does one designate fruits as Bikurim? It answers with three examples. A person goes into his fields and sees a fig that ripened, a cluster of grapes that ripened, a pomegranate that ripened. He ties them off with a GEMI (a natural ribbon)... Says Rav Zemba, these are the very same fruits that the Meraglim took back to the people. Levi - Second Aliya - 20 p'sukim - 13:21-14:7 The Torah describes the 40-day "tour" of the scouts. When they returned, they reported to the People about the truly beautiful land to which they had been sent. They showed the samples of the fruits they brought back with them. They described the apparent strength of the inhabitants (in an attempt to scare the people). And they mentioned Amalek (knowing it would have a discouraging effect). Kalev silenced the people and tells them that they should go to the Land; "we can do it!". The other ten scouts objected and spoke against the Land, causing widespread panic among the people. Moshe, Aharon, Kalev, and Yehoshua are greatly troubled by the words of the Meraglim and by the reaction of the people. Kalev and Yehoshua proclaim the goodness of the Land. [SDT] ...and we were in our eyes like grasshoppers (compared to the giants of Canaan) and so we appeared to them. The Kotzker Rebbe and others define two components of the Sin of the Spies from this part of the pasuk. First, that we saw ourselves as small and insignificant. Second, that we were concerned about how others perceived us. With G-d obviously on our side (we know what happened to Egypt and we witnessed so many miracles performed on our behalf), we should not have viewed ourselves that way. And, how others perceive us is their problem, not ours. Rashi says that when the Meraglim stressed how strong the people in K'na'an were, they were including an insult to G-d as well, as if to say, they are stronger even than G-d. Shlishi - Third Aliya - 18 p'sukim - 14:8-25 If G-d wants us to go there, then we will obviously be able to prevail. Just don't rebel against Him. The People wanted to stone Kalev and Yehoshua for those words. G-d is "angered" by the people and "suggests" to Moshe that He destroy them. Moshe argues on behalf of the people. His argument is that other nations will say that G-d did not have the ability to bring Bnei Yisrael into K'na'an, so He killed them in the wilderness. This would be a Chilul HaShem. Moshe then invokes a modified version of Divine Attributes and pleads for forgiveness for the people. (Part of Moshe's words at this point have been incorporated into our davening.) G-d agrees to Moshe's pleas. (G-d's response to Moshe also becomes part of the Yom Kippur davening.) G-d declares that this is the tenth time that the People have "tested" His patience (so to speak). He promises that the men of this generation will not enter the Land - except for Kalev (and Yehoshua). The People are told that Amalek and the Canaanites occupy the valley and that they (the People of Israel) will have to divert towards the Midbar. Compare and Learn Towards the end of last week's sedra, we have the episode of Miriam's talking about Moshe and her punishment for her relatively mild transgression of LASHON HARA. Commentaries point out the juxtaposition of the episode of the spies. There is more to this than "simply" two examples of Lashon HaRa, one about a person and one about Eretz Yisrael. There are important elements and details to be learned one from the other. For example, it is not just the speaker of Lashon HaRa that transgresses. Those who listen to LH passively, without objecting, those who accept the LH as truth - they too transgress. The Sin of the Spies was not restricted to 10 people. Thousands of those who heard what was said and accepted it, and panicked because of it, they too were guilty. And they were punished, as we know. Translate this into our time. It is not enough for one to refrain from bad-mouthing Eretz Yisrael, one cannot stand by idly when others do it. Kalev jumped up as soon as he heard what the Meraglim said. He grabbed the microphone (figuratively) and did his best to repudiate the words of the Meraglim and made his own impassioned pitch for Aliya. We must not "put down" Israel, its people, life here, etc. We must object when others do. And I would suggest that even saying something negative in a joke is also problematic. It would at least be AVAK LASHON HARA. R'VI'I - Fourth Aliya - 27 p'sukim - 14:26-15:7 The Torah elaborates upon the devastating pronouncement by G-d. The People shall roam in the Midbar for a number of years equal to the number of days of the spies' trip. Clarification: The Sin of the Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt. The total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40 years. So the punishment is really for less than 39 years, not 40. The answer is that the Sin of the Spies is the culmination of the "angering" of G-d. We can say that it began back at the Sin of the Golden Calf (or even before that - we "complained" when were hardly out of Egypt). The 40-year punishment is retro-active to Cheit HaEigel (or earlier). Note the reoccurrence of the number 40. From all indications, the number 40 represents the completion of a process, be it positive or negative. An embryo develops into a fetus in 40 days. Even earlier, there are certain things associated with "40 days before the baby is formed". The process of Moshe's acquiring of Torah took 40 days and 40 nights. As did the attainment of forgiveness for the people - 40 days on Har Sinai following the Golden Calf and 40 years for the Sin of the Spies. All living things (except No'ach and those with him in the Ark) were killed off during 40 days of the Flood. A mikve must contain a minimum of 40 measures of water. Cleansing of another type - via the punishment of MAKOT - is achieved by 40 (less 1) lashes. The complete definition of Creativity, vis-a-vis the prohibited categories of Melacha on Shabbat is also 40 (less 1). Forty years is the age that Pirkei Avot assigns to the acquisition of deep understanding. There are several 40 year periods in the Tanach, periods of peace, periods of war, length of a king's reign... 40 is a special number. The people deeply regret their behavior and plan to enter the Land immediately. Moshe warns them not to, because G-d no longer wants them to do so (at this point). Some of the people went anyway - without the protection of the Aron - and are defeated by Amalek and K'na'an. The Torah next sets down the details of the flour and oil offering and libation of wine that are to accompany most korbanot. [SDT] It is important to note the context of these laws. Right after being told that the older generation (males) will not enter the Land, G-d comforts them by teaching procedures that will apply in Eretz Yisrael, specifically mitzvot that are to be "pleasing to G-d". It is as if G-d says, "Don't be too dismayed; your children will live in Eretz Yisrael and will serve Me in the Beit HaMikdash". Chamishi - Fifth Aliya - 9 p'sukim - 15:8-16 The details of the MINCHA & NESECH are completed in this portion. Then the equality of Torah law for all Jews is reiterated and emphasized. It seems obvious that this area of mitzva was purposely put here in the aftermath of the Sin of the Spies. There are at least two other places in the Torah where the topic is presented, where the mitzva is counted, and where it fits well in the context. It seems superfluous here except as a message for the post-Meraglim period. Note also, that it is not merely a mitzva that will apply in Eretz Yisrael, but one that is part of the Beit HaMikdash service. Shishi - Sixth Aliya - 10 p'sukim - 15:17-26 The mitzva of Challa is presented [385]. MITZVA WATCH Two major aspects of this precious Mitzva are: It is performed with the essential food of humans - Bread, the staff of life. This elevates the mundane physical necessity of food to a spiritual level. Secondly, the fact that we are to give Challa to a Kohen - specifically after most of the work has been done, meaning that we give Challa from the ready-to-pop-into-the-oven dough rather than the raw produce of other gifts to the Kohen - indicates that it is not merely the gift that is significant, but the service to the Kohen that we perform that is important as well. Challa is one of the Mitzvot that are Sages have kept active by rabbinic decree since the destruction of the Beit HaMikdash, so that its practice and lessons should not be lost to us. Furthermore, Challa is rabbinically required in Chutz LaAretz, even those the Torah introduces the mitzva with, "with your coming to the Land". This too helps keep Torat Challah alive among the Jewish People. Often, reciting and learning appropriate Torah passages is sufficient to remember a "suspended" mitzva. Not with this one. Next the Torah presents the details of the Chatat (sin offering) of the community (in cases where the leaders of the community inadvertently misled the people — in Avoda Zara related matters.) Here again it seems obvious that this topic is brought up because of the context of the Sin of the Spies. This mitzva is not counted here, but it certainly conveys G-d's attitude (so to speak) about Cheit HaMeraglim. We recognize that sometimes our leaders must bear the responsibility of leading us astray (but not always - often we must be accountable and not claim that we were just following orders). The ideas (and text) of this portion form part of our Yom Kippur service. Sh'vi'i - Seventh Aliya - 15 p'sukim - 15:27-41 On the other hand, many times each individual must be accountable for his own actions; we cannot always blame our leaders. The Torah in this portion discusses the Chatat of the individual. These offerings are appropriate only for inadvertent violation; intentional violation (idolatry is implied in this context) is punishable by KAREIT (excision, being cut off...), and is atoneable by other methods. Following the Sin of the Spies and preceding the sin of the woodgatherer, the Torah presents us with both types of sin offerings - the communal and the individual. Especially since these topics are dealt with (and counted among Taryag) elsewhere, it is more than reasonable to consider these to be "contextual mitzvot" (Remember that many mitzvot are presented totally detached from any "story" in the Torah, and many stories are related without mitzvot attached. Contextual mitzvot are not as common, but by combining story and mitzva, they pack a strong punch.) The Torah next tells us of the woodgatherer (traditionally identified as Zelafchad) who was locked up pending details from G-d as to how a public desecrator of the Shabbat is to be executed. (That public desecration of the Shabbat is a capital offense was already known.) G-d's command was to stone the violator. And so it was done. Woodgathering on Shabbat would not usually be a capital offense, especially in a midbar, where carrying would be a rabbinic prohibition. However, with the multitude of Bnei Yisrael in the Midbar at this point, conditions of a R'SHUT HARABIM were present. The final portion of the sedra is the third passage of the Sh'ma - the portion of Tzitzit. It contains the mitzva to put Tzitzit on the corners of a four-corner garment [386] and that one of the strings of each corner should be dyed t'cheilet, the special blue dye. Clarification... The Torah's command regarding tzitzit is to put them on a 4-cornered garment that we wear. If we don't wear such a garment, then there is no mitzva to fulfill. Our Sages have required us to purposely wear a 4-cornered garment, viz. talit (called Talit Gadol) and arba kanfot (a.k.a. talit katan). It is significant to note that the Rabbis do not often require us to create the circumstances that would then obligate us to perform a mitzva. They did so with tzitzit because it is not merely a mitzva that we "perform", but it is a mitzva that we wear. It is an integral part of our everyday mundane lives. What a shame to be denied this inspirational mitzva because the style of clothing has changed and we no longer wear four-cornered garments. The Torah links the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit serve as a reminder of the Jew's all-encompassing commitment to G-d. This is followed by the warning not to follow the evil temptation of the eye (mind) or heart (emotion) [387]. There are two prohibitions (and 4 positive commands) that the Sefer HaChinuch says apply 24 hours a day, 7 days a week, etc. Not to believe in other gods, and this one about resisting temptation to sin. (The positive commandments are to believe in G-d, that He is One, to love Him, and to revere Him.) This mitza of V'LO TATURU is in very impressive company among the mitzvot. The Torah then reiterates the importance of belief in G-d in general, and in His having redeemed us from Egypt, in particular. Thus, the twice daily recitation of the Sh'ma constitutes the fulfillment of the mitzva to remember the Exodus "all the days of your life", in addition to its own mitzva, the recitation of the Sh'ma. Note that the two positive mitzvot of Parshat Shlach deal with two main, basic needs of humans - food and clothing, physical necessities that have significant spiritual dimensions as well. (Challa and tzitzit are examples of many other mitzvot that relate to food and clothing - brachot, kashrut, modesty.) Shlach also contains various aspects of korbanot (even though they are not counted from this sedra) the former are the basics; the latter are the spiritual and lofty. It is as if the people are being rebuilt from scratch following the devastating sin of the spies. The last 5 p'sukim, (the tzitzit portion) are reread for the Maftir. Haftara - 24 p'sukim -Yehoshua 2:1-24 Paralleling the main theme of the sedra, the Haftara tells us of other spies - two of them, according to the Midrash they were Kalev and Pinchas - who were sent by Yehoshua into Yericho. Rahav, who had heard of the wonders that happened to the People of Israel, protects the spies from the men who are searching for them. In exchange for her protection, Rahav receives a promise that she and her family will be spared when the Israelite army attacks the city. Tradition tells us that Rahav subsequently became a sincere convert to Judaism and the wife of Yehoshua. A lesson that Rabbi Jacobs in his A Haftara Companion draws from the contrasts between the missions of the spies in the sedra and haftara, is that (sometimes) success results from doing the job quiently and efficiently, rather than with the fanfare attached to publicly sending 12 top leaders of the Tribes. Although we know from the Midrash that Yehoshua's spies were Kalev and Pinchas, the fact that the Navi does not identify them adds to the quiet and efficient carrying out of their mission. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 90 •Laws of Agency (Part 1) This lesson deals with the laws relating to the repayment of the debt to the creditor's agent rather than directly to the creditor. There is a general principle of law that the act of the agent is the act of the principal. Thus when the creditor's agent receives the repayment, it is as if the creditor received the repayment, and the liability of the debtor ceases at that moment. It is the creditor's loss if the moneys are lost by the agent, whether through the agent's acts or through an act of God. If the person to whom the debtor gives the moneys is not the agent of the creditor, then he is the agent of the debtor, and the debtor is responsible for the moneys until they reach the hands of the creditor. If the moneys do not reach the creditor, the debtor remains liable no matter what the reason for the moneys not reaching the hands of the creditor. There may be times when the debtor makes payment to a person whom he erroneously thinks is the agent of the creditor, or to some other messenger of the creditor who is not actually the agent of the creditor for the receipt of moneys. If the debtor gives the moneys to such a messenger, the debtor is still liable until the moneys reach the creditor. The most obvious way for the messenger to become the creditor's agent is for the creditor to appoint him in the presence of two witnesses, or to have a writing of appointment prepared and to have it witnessed by two witnesses. The instruction may be by any mode of communication employed by the parties, including such devices as Fax messages, mail, telegrams, email, or telephone communications, if the debtor recognizes the voice of he creditor. As soon as the debtor gives the repayment to the agent, the debtor is relieved of liability. He is relieved of liability although the instructions did not mention such relief of liability if the debtor follows the creditor’s instructions. If the creditor instructs the debtor to send repayment with a certain person, that person becomes the agent of the creditor. The instruction may be oral or in writing, so long as there is no dispute as to the instruction, either because there is adequate proof or the creditor admits giving the instructions. There is no further liability on the debtor's part even if the repayment never gets to the creditor, no matter what the reason for the moneys failing to reach the creditor, e.g., whether the agent steals the moneys or loses them through his negligence or through an act of God, or fails to deliver them to the creditor for any other reason. The result is the same even if the agent appointed by the creditor is a Gentile or a deaf-mute, or an idiot, or a minor. Ordinarily the acts of a deaf-mute, a mentally deficient person, or a minor are not legally binding. There are halachik situations where a Gentile may not be an agent of a Jew. In the situation hee, the creditor has accepted these otherwise ineligible persons to be eligible, and he bears the responsibility for their acts. If the instructions from the creditor to the debtor state that the debtor may send repayment with whomever the debtor selects, the person selected by the debtor becomes the agent of the creditor. The person selected by the debtor in this situation must be a trustworthy person and cannot be a person who has a disability, such as a deaf-mute, an idiot, a minor, or a Gentile. It cannot be said that the creditor’s instructions contemplated such an appointment on the part of the debtor, unless they expressly so state. Also if it is the debtor who selects the route the agent should travel with the moneys, the person must be told to take a safe route to the creditor. The debtor is relieved of further liability to the creditor as soon as he gives the money to the person he selected pursuant to the instructions of the creditor. If the person denies receiving the moneys from the debtor, if the debtor takes a hesseth oath that he gave the money to that person, the debtor is relieved of liability. If the debtor selects a person who is not trustworthy or others who cannot ordinarily be appointed as an agent,7 or if he was not told to take a safe route, then the debtor is not relieved of liability if the moneys are lost by the messenger by reason of an unsafe route. Under these circumstances the messenger selected by the debtor does not become the agent of the creditor. The debtor is still responsible, even if the moneys are lost by an act of God, since the debtor was negligent at the outset. It cannot be said that the debtor complied with the wishes of the creditor in the type of agent he selected or in the type of travel route the messenger is taking. If it is the creditor who has named the agent, then the debtor has no liability, no matter whom the creditor selected and no matter which route the agent of the creditor takes. The creditor sends a writing to the debtor to make repayment to the bearer of the letter. The debtor must make payment only to the bearer of the writing. If the letter states that the debtor should send payment without stating that it should be sent with the bearer, he may not employ the messenger who brought the letter if the messenger does not appear to be trustworthy and reliable. However, the custom of the halachic business world is to accept this practice of sending the moneys with the bearer of the letter, and thus the practice is for the debtor to be relieved of the debt if he sent the repayment with the messenger who brought the letter, provided the messenger appears to be trustworthy and reliable. If the debtor sends the money through the post office in conformity with community practices, the post office becomes the agent of the creditor. If the creditor does not communicate with the debtor either in writing or by a voice communication. it makes a difference whether the instructions given to the messenger by the creditor are in the presence of witnesses or are given without witnesses being present. The creditor, in the presence of two witnesses, tells the messenger. "Go and tell the debtor that he should send the repayment with you. Then bring the repayment to me." Or else the creditor, in the presence of two witnesses says, 'The debtor owes me money. Go and say to him, 'It is your intent to return to this place where I reside.’" If the debtor gives the money to the messenger, the debtor at that moment is relieved of liability, because when these statements are made in the presence of witnesses, the messenger becomes the agent of the creditor. I have set forth a view that appears to be a popular view among the commentators and codes. There are conflicting view regarding whether the statements made by the creditor to the messenger makes him an agent. If these statements of the creditor to the messenger are not made in the presence of witnesses, then the messenger does not become the agent of the creditor. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.121 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to 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. Grieving is an important and positive part of mourning. For example, an important role of the eulogy is to stir up weeping among the listeners. We are commanded to acknowledge, not to minimize, the incalculabe loss we suffer by the passing of a relative. At the same time, it is forbidden to grieve excessively. Such excess is considered not just unseemly but indeed ominous. “Rav Yehuda said in the name of Rav, anyone who grieves excessively over the dead, is destined to weep over another. . . What is appropriate? Three days for weeping, seven days for eulogy, thirty days for unkempt clothes and hair. Anything beyond this, the Holy One blessed be He says, Don’t think that you are more compassionate than Me.” (Moed Katan 27a.) It is important to note that there are a number of exceptions where excessive weeping is appropriate. Still, even the idea of rebuke for such weeping seems quite excessive, and may be hard for us to understand. The Iyun Yaakov commentary gives two explanations. The first likens excessive weeping to the sin of the spies. When the spies brought back a negative report of the chances of conquering the Land of Israel, all the people cried. Instead of rejoicing over their opportunity to inherit the land, they were terrified and upset. They were punished by forty years of wandering in which the entire generation would die. (Bamidbar chapters 13 and 14.) Indeed, our Sages tell us that in fact this involved “crying for generations”, because even when we did inherit the land the conquest was not permanent; the subsequent exiles were a consequence also of the sin of the spies. (Taanit 29a.) This is like the old expression, “If you keep crying I’ll really give you something to cry about.” The sin of the spies was not a simple case of fearing war; the problem was that their grief and despair revealed a lack of faith in HaShem. There was an explicit Divine promise that the Jews who left Egypt would inherit the land. Likewise, while a period of weeping is desirable, a person may grieve so excessively that he shows a lack of faith in HaShem, denying His promise that ultimately all is for the good – that the departed will receive a just reward, and that ultimately return to life. According to the Iyun Yaakov’s second explanation, the gemara is not referring to any kind of punishment. Rather, if someone weeps for an unusual amount of time, it may be because his spirit has a kind of inkling or premonition of a future misfortune. We infer that the mourner’s weeping is is no longer over the past misfortune but rather over an expected future one. It goes without saying that according to either explanation repentance, prayer and charity can reverse the decree. Rabbi Meir HAS JUST COMPLETED writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com. ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I wish to attend a prestigious cooking school. I have several issues to deal with. I would be dealing with non-kosher items on a daily basis. Am I allowed to taste a small amount? Also, I will need to cook milk and meat together. Is this permissible, or is non-monetary benefit (the grade) also forbidden? Answer: Tasting a small amount: Although the full punishment for eating forbidden food requires a certain amount (usually, the size of an olive), the Torah prohibits eating any amount (following R. Yochanan’s opinion in Yoma 73a – Rambam, Shvitat Asor 2:3). Tasting (without swallowing) forbidden foods is prohibited rabbinically (Pitchei Teshuva, Yoreh Deah 98:1). Possibility of eating: Although not a simple matter, a person in need may cook non-kosher food for non-Jews without fear he may eat from it (Yabia Omer, IV, YD 6). Cooking: The primary problem with cooking the milk and meat in your case is not the hana’ah (benefit) but the cooking itself. The prohibition of milk and meat is written in the Torah in terms of cooking and is repeated three times to teach us that the cooking itself and, subsequently, eating or benefiting from the cooked mixture are all forbidden. Thus, even cooking without eating or benefiting afterwards is forbidden. There are two pertinent areas of potential leniency: 1. Regarding fowl, which is considered meat only rabbinically, only eating was forbidden, whereas cooking and benefiting are permitted (Shulchan Aruch, YD 87:3). 2. The prohibitions of cooking and benefit apply only when the meat and the milk are from kosher animals (Chulin 113a). Thus, it is permitted to cook pork and milk even if you receive benefit. However, if the meat of a kosher species is forbidden because it wasn’t slaughtered according to halacha, then it may not be cooked in milk from a kosher animal (Rambam, Maachalot Asurot 9:6; Pitchei Teshuva, YD 87:6). There are complicating factors here, as well. The Rama (YD 87:4) seems to say that such cooking would be forbidden because of mar'it ayin (people won’t realize that it is pork or fowl). However, one who is in great need can rely on the Shulchan Aruch (YD 87:3) and Shach, (ad loc.), especially in a context where people won’t suspect that he will eat the meat and milk, that one can allow the cooking. A Sefardic Jew could certainly be lenient. According to many poskim, one cannot cook (even without eating) milk in a fleishig pot (or vice versa) which has been used within 24 hours (Yabia Omer, ibid.). Here too, there is some room for leniency in a case of significant need. If you could somehow provide your own pots and utensils and had different categories (kosher meat, kosher dairy, non-kosher meat, non-kosher dairy, pork and chicken), it would be much preferred. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) The urge to be righteous is an urge like all other urges. But in order to fulfill it, you must first get rid of all urges. - Rabbi Chaim of Tzanz Conventional Wisdom considers it a sin to give disreputable people even a few measly coins of charity, and a praiseworthy act to grind them into dirt. I prefer to commit such a "sin", and to forgo the "reward" of that praiseworthy act. - Rabbi Tzvi Elimelech of Dinov Sorrow locks the gates of Heaven. Prayer opens locked gates. Joy has the power to tear down the walls. - Baal Shem Tov Rite and Reason by Shmuel Pinchas Gelbard There are diverse customs as to the order of Kiddush and washing of one's hands. Shulchan Aruch holds that one should recite Kiddush first, and afterwards wash for HaMotzi. Rama's view is that one should wash his hands prior ro Kiddush. REASON (for Shulchan Aruch's opinion): If one washes before Kiddush, it (Kiddush) constitutes an interruption and a distraction between the washing and [reciting] the bracha HaMotzi. This opposes the principle in the Gemara (Brachot 52b) the the bracha on the meal should immediately follow the washing of one's hands (Magen Avraham). And... washing one's hands first indicates that he wishes to recite Kiddush on the Challot rather than on the wine. He may then no longer recite Kiddush over wine (Beit Yosef). REASON (for the Rama's opinion): To be consistent, one should always wash his hands before Kiddush, even when he recites Kiddush over wine. Otherwise, one might err [by not washing first] even when saying Kiddush over bread. And... the Sages instituted the practice of washing one's hands before Kiddush because we are concerned that one's hands might not be clean, in which case all would agree that washing precedes Kiddush. G'MATRIYA-MATCH Kalev silenced the people to Moshe and said Let us surely ascend and conquer it (the Land), for we can surely do it. (Bamidbar 13:30) Judah has gone into exile because of affliction, and because of great servitude; she dwells among the nations, she finds no rest; all her pursuers overtook her in the midst of her distress. (Eicha 1:3) Because the people did not respond favorably to Kalev's call, the content of the Eicha pasuk came to pass. Both p'sukim have the same G'matriya, 2757 G'matriya KOL MITZVOT HASHEM = 20+30 (50) + 40+90+6+400 (536) +26 = 612. When you do the mitzva of TZITZIT you are reminded of the other 612 mitzvot. FYI Because of the fact that there is halachic discussion concerning one's leaving Eretz Yisrael, some (not all) trips abroad might be halachically questionable. We are reviewing our advertising policy in light of the halachic considerations. We will IY"H report the results of this review to our readers in the near future. From the Desk of the Director In parshat Shelach Lecha we read of the spies who caused their brothers to dread the prospect of conquering the Land. One of the intriguing questions, however, is whether these “spies” were really spies. The Keli Yakar notes that the term “Vayaturu” - ‘they shall tour’ - invokes the word “Yitaron” meaning ‘advantage,’ suggesting that the scouts’ real aim was to seek out the Land’s superior qualities. In this spirit, Harav Soloveitchik observed that Moshe sent the “Meraglim” on their mission with the intention that they imbibe the singular nature or “Segulah” characteristics of the Land (in the same way that Miriam and Aharon in the previous parsha should have perceived Moshe’s singular qualities). The Rav compares the scouts’ mission to a groom before his wedding. Just as a chatan cannot marry his bride without first seeing her (Kiddushin 41a), so Bnei Yisrael were to become acquainted with the Land before conquering it. In his words, “The crossing of the Jordan River represented the marriage between the People and the Land.” And quoting the Rambam, he adds, “[It is] a unity for ever; its sanctification is for all time.” (Hilchot Bet Habechirah 6:16). Drawing on this lesson, we see that our real task is to internalize the Segulah dimension that embodies all aspects of Jewish existence. We are thus challenged, in the Rav’s words, to achieve ultimately that, “intense, passionate involvement that reflects a fusion of identities, that level of identification that transcends normal devotion.” Sincerely yours, Menachem Persoff, Director, Israel Center Parsha Pix Back from last year's PP, with a change, are Mad Magazine's two spies. From here, it gets a bit complicated. These spies are carrying a bomb. Short jump to granade and from there to RIMON, one of the fruits that the Meraglim brought back. If we take the Mad feature to its name, we have spy vs. spy, so the one in black can represent one of the 10 and the white one can be Yehoshua or Kalev. But only the other 10 brought fruit back with them, so either this picture is not accurate, or Kalev was trying to take it away from the other. The author in Mad always signed his name in Morse code, so to retain that image, we have a very important quote from Kalev depicted in Morse - ALO NA'ALEH. The compass represents the directions that Moshe sent the Meraglim to explore. The grapes refer to the timing: And the days were the days of the ripening of the grapes. The tree with the eye is a play on words: See if the Land has trees or not. Switch the initial ALEFs of IM AYIN to AYINs and the question becomes: Is there a tree with an eye? The Davka Graphics image of the spies with the grapes is on the left, towards the bottom. Towards the upper-right are the spies with the grapes as they appear in the emblem of the Ministry of Tourism (probably not the best choice for a logo) and that of Carmel-Mizrachi Wines. 12 Meraglim plus fathers' names makes 24 names. Three of them are related to animal names: Gadi b. Susi and (Amiel b.) G'mali. The Challa stands for the mitzva of CHALLA. The Tzitzit for that mitzva. The snail at the bottom right is Murex Trunculus, suspected source of T'cheilet dye and used by many people today for that aspect of the mitzva. The heart with the eyes combine the two warnings of not to follow the evil temptations of your heart and your eyes. Lower-left is the wood gathered on Shabbat and the stone used to execute the Shabbat desecrater. 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 (B’HA’A’LO’T’CHA) TTriddles: [1] How much for the bookends for the Travel & Leisure section? [2] How is the height of the Menora hinted at in the text? [3] Same rule for a u and a g, different senses [4] Napoleon, yes - Bonaparte, no The envelope please... Many solvers got this one (except for the tricky part). Travel is V’Y’HI B’N’SO’A HA’ARON... and Leisure is U’V’NUCHO YOMAR... These are the two p’sukim we borrow for opening and closing the Aron Kodesh in shul. Actually, it better matches the Torah being taken out and “traveling” to the Bima, and then being returned to the Aron to “rest”. These two p’sukim make up the parsha that is flanked by the backwards NUNs. (In Chumashim, they always were upside-down NUNs, because a printer just took an existing piece of type with a NUN and turned it upside down. He would have had to produce a backwards NUN from scratch. Not worth it. But in a Sefer Torah, the NUNs are written backwards.) How much for them? Well, most solvers took their combined G’matriya and answered 100. A fine answer, but not perfect. For those who remember playing “Chumash” in their childhood, the “upside-down NUNs” earned their finder 500 points. Of course, there were probably different scorings in different shuls. And there are probably plenty of readers that do not know anything about playing “Chumash”, but (almost) anything is fair in love, war, and TTriddles. [2] This question is not a true TTriddle. There is nothing deceptive, no puns, play on words, no warped minds created it or are needed to solve it. And solve it people did. The Baal HaTurim points to the word V’ZEH (MAASEI HAMENORH...) whose G’matriya is 18, the height of the Menora in T’fachim. That puts the Menora somewhere from 144-172.8 centimeters tall. (For metrics-phobes, that’s 57-68 inches - but whose counting?) [3] Same rule for Au and Ag means same rule for gold and silver, referring to the gold Menora and the silver Chatzo’tz’rot (trumpets). They both had to be made MIKSHA ACHAT, formed from a single piece of metal. Each worked for different senses - The Menora for sight and the Chatzo’tz’rot for hearing. Several solvers got this one, but most missed the a u & a g (purposely done that way to mislead people). [4] This one was a give-away for careful readers of Torah Tidbits with very good memories for minutiae. It happens to be a nice TTriddle because of what you can learn or teach with the answer. Several weeks ago, Napoleon Bonaparte was the answer to whose quote appeared on another page. It wasn’t a TTriddle, but it could have been for Parshat Bo, as I explained in the following week’s TTriddles report. With slight modification, it worked nicely as a TTriddle for B’ha’a’lo’t’cha. Napoleon, the pastry, is chametz, yet permitted on Pesach Sheni when one may keep Chametz in his possession. But breaking a bone (resulting in Bonaparte) is forbidden in Pesach Sheni, as it was in Pesach Rishon. This week's TTriddles: [1] Did Haman have a drawl? [2] X and Y have the same consistency, Z is looser. Solve for X, Y, and Z [3] You shall offer the first fruits of his kingdom, your reaping, your grain, your produce, your dough. Oh, no! Nations to him. [4] Make sure to add the truth when you daven. [5] 4 each: longer, shorter, and the same A Brief History of Torah Tidbits on the occasion of the 9th anniversary issue First issue of Torah Tidbits were Friday, June 19, '92 and Erev Shabbat Parshat Shlach 5752. Although in its current form, TT is 9 years old this week, Torah Tidbits is actually goes back 30 years this month to Rochester New York. NCSY Spring regional Convention. Many long complex Divrei Torah presented by recent graduates of the Upstate New York - Har Sinai region. When it was my turn to speak, I introduced the idea of a very short, to-the-point explanation of a halacha or minhag, or a short Dvar Torah and I named them Torah Tidbits. To the best of my recollection, the name just popped out of my mind, without pre-thinking. In the course of that converntion and subsequent Shabbatonim, upstate and in the New York City area, many Torah Tidbits were presented. The first written TTs appeared at the Israel Center around '90. They/it was a single page (one-side) Dvar Torah on Parshat HaShavua which was placed on the flyers shelf near the front door at 10 Straus, for people to pick up and take home with them. No distribution...yet. The next form that TT took was sometime in Spring '91, as a set of Divrei Torah included in the box lunches of the NITZOTZ tiyul to Gush Katif during the Nissan break of the yeshiva kids. It was called Torah Tidbits to Go, and there were four of them. Next we come to Friday, June 19th, '92, which issue #1 of Torah Tidbits (although the first many issues were not numbered at the time). Issue #1 was photocopied (in two colors) on yellow A4 paper, in 60 copies, and distributed in two shuls, one of which was Beth Jacob in Ramot Eshkol. It was back in '92 that we were contemplating printing up flyers with our schedule of activities for distribution in shuls with English speaker. We decided that it would not be appropriate to do so in that way. But if we were to put a Dvar Torah on one side of a page and our schedule on the other, that would be acceptable. And so, the first two TTs were exactly that. An A4 sheet of paper, Torah Tidbits on one side and the schedule on the other. For the third issue, we went for the same single sheet of paper, but folded in half to form a 4-page "booklet". As the weeks went by, we were printing more and more copies and finding ways to get them to more and more shuls. The first many issues were printed on a dot-matrix printer (remember those - 9-pin, 18-pin, 24-pin). We then acquired our first laser printer and the look of Torah Tidbits noticeably improved. And so it has been these past 9 years. From 2 pages to 4 to 6 to 8 to 12, 16, 20, 24, 28, 36, 40 - with an occasional jump to even more pages, counting the inserts. Our circulation went from 60 to 7700, from two shuls to countless shuls and hotels, shops, dentist offices, and other distribution points. To the electronic forms of email and website. To a weekly radio broadcast on Israel National Radio (a.k.a. Arutz-7). We are proud of the contribution that TT has made to the spread of Torah these past 9 years, with its light, pleasant style, and look forward to continual improvement in the years to come. NCSY B'YISRAEL NEWS Now in its 3rd year! •Kollel in Kharkov For whom? Graduating 10-12th grade boys When? July 23 - August 13 What? A three week, unforgettable experience in the Ukraine, learning, teaching, working with, and touching local Ukrainian kids. Visit the great Chasidic centers of old – Berdichev, Uman, Mijbijzh – connecting your own Jewish roots at the same time as those of the Jewish Kharkov community. How? Call the NCSY office, 5667787 ext. 240. Limited registration.•Option for 4-5 day trip to Poland (July 18-23) •Stay tuned for more exciting summer programming! For The summer of your Life! •Imagine… Two glorious weeks living, learning, dancing, swimming & hiking WHO? 6-11 graders Boys/girls SEPARATE LOCATIONS • Special “ETGARI/Survival” program for 9-11 graders WHEN? July 9-22 WHERE? Girls: Keshet, Ramat HaGolan Boys: Shadmot Mechola, Jordan Valley WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva For more information and registration call the NCSY office 02-5667787, x240 Rabbi Michael Fredman, Director Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem (02) 566-7787 ext. 242 • fax: (02) 566-0156 ncsy_isr@netvision.net NESTO•Native English-Speaking Teen Olim What does one and one equal? What is your favorite flavor of Ice Cream? Who is your favorite character from the Tanach? What do you think is the best way to cope with hard times... like now? How would you answer these questions? That's what our chanichim found out when they went on their rampage through town led by madrich, Yaakov Reichart. NESTO approached complete strangers and asked these strange questions. Then they all met back and touched base and disccussed the answers. It definitely left an imprint on them watching the reactions and looks from the people who were approached. And, we definitely had a great time. Just a very important correction is to, has to and must be made. All apologies to Yaakov Reichart when last interviewed was branded as a cookie bush when asked the question "if you could be a vegetable, which would you be?" Yaakov corrected, and I quote, "Everyone knows there's no such thing as a cookie bush, it's a cookie tree." So Yaakov, we apologize and you are now officially branded as NESTO's "Cookie Tree". 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 Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut 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. NOTE CHANGES IN HOURS THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 8:30am to 3:30pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 20 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus. The next... IN HOUSE SHABBATON will take place IY"H on Shabbat Parshat Chukat June 29-30 Guest speaker: Rabbi James Gordon. The price is 160NIS for members and 180NIS for non-members. When you call, let us know if you have your own housing arrangements or if you want us to house you. That can be done either with a family in the neighborhood or at the Windmill (for an extra charge of 300NIS per couple). Also, please let us know in advance of any special dietary details, so we can accommodate you. Remember, reserve NOW to avoid the disappointment of "Sorry, we're booked solid" Jerusalem - A Nature Reserve?! Lesser Falcons in Yerushalayim a species on the world’s endangered species list – and efforts to save it •Tue. June 19, 3:30-7:30pm (approx)• Meet at Beit Ha’am (Gerar Behar Center on Betzalel Street) with guide Rabbi Zalman Cohen, a rabbi very much involved in conservation efforts• Starting at the most unlikely birds nest of all in the neighborhood that never was! Proceeding to observe feeding doves and nestling hawks, We’ll then go on to a tree that supports a shul, Rainwater cisterns that helped purchase neighborhoods The great railway scare… of windows and widows, time and shoelaces… We will visit inside an original home Souvenirs of efforts to save a species 100 yr. old chessed, Batei Rand Who hewed these stones? Batei Gorde How to feed 1,000 people Mazkeret Moshe Beit David and Harav Kook Nesting - the spectacular night life of the kestrels •We are pleased to present a program that is certainly musical and informative. And since we want many to participate, we are keeping the fee quite low •Sign up immediately 25/30nis Have we got an interesting tiyul for you! Sunday, June 24th, 2:00pm The Mishkan & its vessels •The second Beit HaMikdash according to Rambam•The second Beit HaMikdash according to Tif'eret Yisra'el•The third Beit HaMikdash based on Yechezkel HaNavi according to the Malbim•The Garments of the Kohen and more!•A guided tour of models by Esther Shlisser "She's the best there is!"•25NIS members / 30NIS non-members •Reservations REQUIRED • Reserve now Meet at the top of the stairs from the Kotel towards the Jewish Quarter Travel Desk Special June Special - Sheraton Moriah Tiberias •Midweek only NIS460 per couple per night, double room including breakfast Child up to age 12 sharing parents' room - NIS50 Kibbutz Lavi Friday-Shabbat, June 22-23 •Only NIS660 per couple, double room on full board basis child up to age 12 sharing parents' room - NIS165 Artzeinu Tours in conjunction with the Israel Center presents... THU June 21 - 2:00pm to 12:30am•Massada night audio visual presentation along with Arad and Be'er Sheva with tour guide Moshe Oberman •meet at Israel Center•$45 for members ($72 non members) FRI June 15 & 29 - 9:30am to 1:30pm•Kotel Tunnels, Southern Wall excavations and the Old Citywith Rabbi Yeshaya Jacobs •Meet at entrance to the Kotel tunnels•$20 for members ($33 non-members)• Option: without Kotel Tunnels - $15 mem ($22 non members) WED June 20 - 8:15am to 9:15pm•Kivrei Tzadikim with Chaim Sidor•Daven and learn the history at Kever Rabbi Shimon Bar Yochai in Meron, Rambam and Rabbi Akiva, T'veriya. Tzfat option of Kvarim (ARI Z"L's mikve for those who want) or Old City walk•$45 for members ($67 non-members) THU June 28 - 9:15am to 1:00pm•½-day tour around the Jerusalem neighborhoods with tour guide Basha Zusman to include: highlights of the courtyards around Shaarei Chesed. See where Rabbi Arye Levin lived and experience an unusual encounter with J'lem neighborhoods•Meet at the Davidka (opp. the Klal Bldg.)•$15 for members ($26 non-members) Advance registration required • Minimum for member price 23-25 participants•Return times are approx. • Departure from 22 Keren HaYesod unless otherwise stated Call 02 5871718 for more details Grand Spectacular Weekend • 4 FULL DAYS, 3 NIGHTS at the Kinar Hotel•THU-SUN, July 12-15 with Rabbi Yeshaya Jacobs• Shabbat - full board; Thu & Sun - half board • THURSDAYmeet at the Israel Center at 8:15am •Tour the north - Caesaria aqueduct; Tsfat -- ancient alleyways,Stairs that the Mashiach will ascend in the future;candle factory; meet with artist of the unique "shtender" - Noach Greenberg with an unusual demonstration; daven at the Kever of Choni Hama'agel' visit Chatzor Haglili (bring packed lunch) •FRIDAY •Leisure - enjoy the pool and beach (all separate swimming) as well as the sports room with modern equipment, jacuzzi and sauna of the Kinar Classic Hotel (game room and activities for children)• SHABBAT•Enjoy the atmosphere -- both spiritual and physical, including optional story hour for children and shiurim for adults • SUNDAY•Take advantage of the KINAR services in the morning (pool, gym etc.); leave for the Golan Heights - tour to include Yom Kippur war sites and a meaningful audio visual presentation, as well as Syrian bunkers at Tel Fachar; experience the refreshing "Big Apple" cider factory; return for dinner at the KINAR before heading back to Yerushalayim (arrival approx. 9:30pm pm)• Cost for entire package (includes hotel, meals, round trip transportation; tours and all entrance fees) Garden rooms: $285/1180nis (299/1235 non-mem)•Brand new deluxe rooms $315/1310nis (330/1365)•Special prices for children Call the travel desk•Advance registration and deposit required•min. 25 participants 11th Annual Macrobiotics Health Seminar MON-THU July 23-26, at Yad Binyamin Expert lectures and demonstrations in nutrition, reflexology, cooking, medicinal herbs, exercise... and more Shulamit: 02 5811958, 050 937932•Ruth Brand: 02 5353973 •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 Shabbat afternoons at 5:00pm: Shiur in Pirkei Avot•Men & Women invited•Different speakers weekly•This week (3rd perek): Rabbi James Gordon•Cold drinks will be served and whole-wheat treats courtesy of Landau's Whole Wheat Bakery (02) 996 1575 •Mincha follows shiur MOTZA"SH June 16th, 9:30pm•Rosh Chodesh Shiur of the Month #235 •19th anniversary •Update of Shiur #1: Motza'ei Shabbat parshat Korach M'vorchim Chodesh Tammuz Leil 29 Sivan (5743 - June 19th '82 •Speaker (as 19 years ago) Phil Chernofsky • The Rosh Chodesh Shiur of the month was the initiative of Mrs. Millie Lopchinsky a"h and this shiur will be in her memory 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 June 17th, (men and women • Technical Insights into the Months of the Year •Phil Chernofsky N'shei Library •10:30-12:45 10:30am (women)•Let's Study Chumash•with Tonia Frohwein 11:30am•(This class is open to men and women)•Parshat HaShavua•Shprintzee Herskovits 12:30pm (men & women)•Great Jewish Stories with music•Rabbi David Zitter June 17th, 7:30pm• First Session of the Financial Resources Network's "Successful Investment Strategies for Very Uncertain Times" (see below for full schedule) June 17th, 7:30pm•Epstein Hebrew Academy of St. Louis Reunion in Israel • call Rabbi Michael Fredman for more information: 053 406511 MONDAY 9:15am• This week: HOSHEA•The Prophetic Dozen•Study of the books of TREI ASAR•Rabbi Eliezer Grunbaum June 18th, 10:30am•Halachich & Hashkafic Perspectives of the Mitzva of CHALLAH •Guest speaker Rabbi David J. Derovan N'SHEI lending library 10:00-12:30 June 18th, 11:36am•Emunah & Bitachon Series • A Prismatic View, This week: "Verses of Trust"•Aviva Nissim June 18th, 7:30pm• Second Session of the Financial Resources Network's "Successful Investment Strategies for Very Uncertain Times" (see below for full schedule) June 18th, 8:30pm•The Jewish Values Education Institute of the Israel Center presents...•The Jew Confronts Society: a new video-assisted series with Rabbi Nachum Amsel•This week: Is it ethical to tell on a friend who committed a crime? Based on the film "Scent of a Woman", how are we to relate to others June 18th, 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 June 19th,7:30pm• Third Session of the Financial Resources Network's "Successful Investment Strategies for Very Uncertain Times" (see below for full schedule) June 19th, 8:00pm•Portraits in Passion, American-Israeli Women of Vision•Dr. Anita I. Jacobs, csp, renowned keynoter, author, radio host, Senior Melton Fellow, Hebrew U.'00-'01, will touch, teach, entertain and empower you with these inspiriational and powerful women's personal stories... and with the-behind-scenes story of this project •Men and Women are invited WEDNESDAY 8:20am•The Eshet Chayil Foundation in conjunction with the Israel Center, is pleased to announce a class on TEHILIM with Sara Wurtzel•Each session will begin with the reading of a chapter of Tehilim, followed by a study of the same perek. 9:30am•Towards a more Meaningful Davening Experience•Dr. Joel Luber 10:30am•for everyone•Break the Fear Habit ...and LIVE!•Alan Romm, P.C 11:30am-1:00pm•Spiritual Intelligence in PIRKEI AVOT•Batya Yaniger 3:00pm•Resumes IY"H June 27th•Women in Tanach•Pearl Borow•This class is open to men and women June 20th, 3:30pm•Options in Aging•Criteria for Choosing a Long-Term Home, tour of Senior Facilities•Reservations required (5667787 x204 or 053 231 951•20NIS (members), 25 non-mem June 20th. 7:30pm• Fourth Session of the Financial Resources Network's "Successful Investment Strategies for Very Uncertain Times" (see below for full schedule) 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: Rambam on Taamei HaMitzvot June 20, 8:00pm•Kesher presents... Living with your teenager: Strategies for Survival• A 6-session workshop for parents of adolescents or pre-adolescents• Topics to be covered include: the rebellious teen who is leaving religion difficulties with the teen oleh learning problems coping with their anger... etc. For details call: Paula Mandel MSW•058 628 435 or 02-5868325 (after 8pm) 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 June 21st, 7:30pm• Fifth Session of the Financial Resources Network's "Successful Investment Strategies for Very Uncertain Times" (see below for full schedule) June 21st, 7:30pm•NLP Workshop given by Rabbi Shlomo Kory, Certified NLP master-practitioner•for parents and teachers •Dealing with Challenging Children at Home and in the Classroom•30NIS/40NIS 8:00pm•Shir HaShirim•Reb Yosef Schreiber FRIDAY 9:00-10:00am•In-Depth Pirkei Avot Rabbi Chaim Eisen Financial Resource Network•Phone/Fax: (02) 627-4316, Shmuel: 580-7013 Successful Investment Strategies for Very Uncertain Times•A week of dialogue and workshops at the Israel Center, June 17-21 Hosted by Mark van Gelderen and the Financial Resource Network staff All meetings at the Israel Center, 22 Keren Hayesod, Jerusalem, 7:30pm, (02) 566 7787 SUN June 17 - Investment Strategy Workshop: Real Estate Opportunities in Israel The Pros & Cons of Real Estate investments in Israel for the average investor • Commercial vs. Residential Real Estate • The Mortgage Market: Sheqel vs. foreign currency loans • Land Development and historical trends • Real Estate as a major component in proper estate planning: Israeli and foreign wills and trusts • Now you can participate in what the insiders have been doing for many decades. Receive high returns on relatively small investments without continuing management headaches. Guest speaker: Attorney D. Fein MON June 18 - Investment Trends Workshop: 10 Investment Concepts for Uncertain Times Timing and Buy & Hold systems which have lower volatility and have done better than the US stock market over the last 25 years. The individual investor can do these entirely on his own • Two ways to do retirement type investment portfolios that are guaranteed to never take a loss • Bet on the market with a maximum of 5% downside risk • Put your lot in with the master investors, with as little as $5,000 • Three ways to get very safe returns but with nearly twice the returns of Treasuries and Gilts • For experienced investors as well as novices. Get a survey of the best investment techniques from a veteran financial advisor. Use proven methodologies, which you can do yourself. Simplify your life and succeed at the investment game • Mark van Gelderen & staff TUE June 19 - Investment Strategy Workshop: Investments guaranteed to never lose The new world of guaranteed investments that work like a low risk bond but have the potential for high returns • How these investments are structured to guarantee capital and still get decent to spectacular returns • The different types of investments, finding the ones that fit your needs: Short vs. long term. Income vs. accumulation. Equity, vs. derivatives, vs. commodities for the growth component • Mark van Gelderen of the Financial Resource Network will provide the background of these exciting new investments • Mike Bisticas, regional representative of PCP Investment Management Ltd. will be flying in especially from Athens, Greece, to discuss the PCP Capital Protector Plus program, which guarantees a 4-6% return plus potential growth of capital. WED June 20 - Investment Education Workshop: Hi-return Israeli Investment & Savings programs Israel offers one of the highest return, safest savings plans -- used by major foreign corporations • Take advantage of the Tel Aviv Stock Exchange, one of the world’s most exciting stock markets • Moshe Jonas (one of Israel’s leading fund and portfolio managers) will shock you with the facts about how to save in Israel and the strength of our stock market. Learn how to receive the best Savings returns, using a method that is safer than bank deposits. The Tel Aviv Stock Exchange is an excellent alternative to the NASDAQ. THU June 21 - Asset Management Workshop: Leading Israeli-American Manager explains his systems Stock selection methodology and portfolio management for difficult times • Understanding the brokerage industry – an inside look • Mutual fund vs. broker management of your portfolio • Some little known strategies for big returns with limited risk • Gil Bordoley, Senior V.P.Private Client Group, BlueStone Capital Corp (NY based Investment Banker and Asset Management firm), will come from Florida especially to Jerusalem to share his experience and knowledge with those wanting to discuss and learn about market conditions and portfolio management Upcoming at the Israel Center: Thursday, June 28 • 8:00pm Are All Teens at Risk? • Guest Speaker: Rabbi Mordechai Scharf The last lecture was standing room only so make sure you come early. For more information, call Project Nefeshat 058-579-043 or info@projectnefesh.com •Website:www.projectnefesh.com Project Nefesh Saves Troubled Teens •by Harry Goldsmith After 30 years of helping troubled teens, Rabbi Mordecai Scharf of Project Nefesh has become a legend in healing torn souls. Lately, the problems have grown to such large proportions that Project Nefesh had to respond by greatly increasing its efforts. In every Jewish community, it is frightening to see how many teens are in trouble. In Jerusalem alone, we saw a 32% increase in these problems last year. "Too many parents do not know how to prevent and deal with these issues. Often they think it's their own fault. Many times there are societal factors to point to. It is up to us to help them understand the situation properly and offer real lasting solutions", Rabbi Scharf said. Project Nefesh uses a unique system to rebuild teens and repair family relationships. This proven system was developed over 30 years and with a staff of mental health professionals. Rabbi Scharf became an expert in this field by taking would-be homeless teens into his house. In all, he has helped 150 teens and their families succeed. Rabbis Scharf has a way of making teens feel good about themselves. Then the teens are guided according to their needs. Among the many services they offer, Project Nefesh provides apprenticeship job positions so these teens will be able to support themselves financially. Psychological and psychiatric care is provided when necessary. Many of these teens have become responsible adults who are married and hold professional jobs. This would make any Jewish mom proud. Right now Project Nefesh is increasing its efforts to prevent these problems from occurring. To kick off their efforts, Rabbi Scharf will be speaking on these issues in Israel and United States throughout the summer and into the fall. OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union•Jerusalem
World Center TT is published and printed "in house" at the Israel Center [The
Shlach Homepage]
|
