This week we read/learn the 6th chapter of Pirkei Avot. FYI For the three Shabbatot after this coming one and until Rosh HaShana, we will read/learn through Pirkei Avot one more time. This is accomplished by learning two p'rakim each Shabbat. Usually, only 3-4 and 5-6 need be doubled to finish by R.H., but this year we skipped Shabbat Erev Tish'a b'Av, so we double 1-2. * The SHVA under the FEI is SHO - F'TIM is a NA; the FEI-SHVA belongs to the second syllable, not the first. SHOF-TIM is the common, but mistaken pronunciation of the sedra and the book after Yehoshua. Halachic Times for Jerusalem (Summer time) Correct for TT #483• Ranges are for THU-THU, 4 ELUL - 11 ELUL (August 23 - 30) 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 - 6:37pm (earliest - 5:55pm) Havdala - 7:51pm (Rabbeinu Tam - 8:29pm) Earliest Shacharit • 5:04½-5:09am Sunrise •6:04½-6:09am (6:09½-6:13½am) Sof Z'man Kri'at Sh'ma • 9:22-9:24am (8:35-8:37am) Sof Z'man Shacharit • 10:29-10:29am (9:57-9:58am) Chatzot (halachic noon) • 12:41½-12:39½pm Mincha Gedola (earliest Mincha) • 1:15-1:13pm Plag Mincha • 5:56-5:49pm Sunset • 7:18½-7:10pm (7:14-7:05½pm) 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. The Molad of Elul was last Sunday morning. This past Wednesday was the first opportunity for Kiddush L'vana according to Minhag Yerushalayim. Many (most) people will say K.L. this Motza'ei Shabbat, Sho'f'tim, August 25th. Even people who usually wait for 7 days after the Molad can say it this Motza'ei Shabbat, with the 7-day mark on Sunday morning. (Some 7-day people keep to a full 7-days, no matter what.) Remember to say L'DAVID (Ps. 27) at the end of Shacharit and Maariv or Mincha (according to your Nusach). We say it exactly 100 times a year. Must be something significant in that. S'faradim have begin Slichot already. Ashkenazim will begin on Motza'ei Shabbat Parshat Ki Tavo, September 8th. We've got 8 days of pre-Rosh HaShana Slichot this year. That's the most possible. Judges & Justice - Why Us? We have to appoint judges and those who will enforce the laws. We have to rely on the testimony of two or three witnesses to establish the truth of many matters. We have to question and scrupulously examine witnesses. We have to punish false witnesses and witnesses who plotted against an innocent party. We cannot pervert justice, cannot take bribes, cannot favor the poor person in judgment, cannot find fault even in the wicked person because of his wickedness. We cannot be afraid to judge. We cannot hear a party to a dispute without the other party being present. We cannot decide on our own how to punish certain criminals, yet in certain cases, that decision is very much ours. And it isn't only our task to set up a working system of justice. We believe that every society on earth is obligated and required to set up a just justice system. This is the one "positive" command among the Seven Noahide Laws. DINIM. The other six mitzvot of Bnei No'ach are all prohibitions. Dinim is a broad, far-reaching command which includes criminal law, civil law... even traffic laws. Whatever society needs to function properly. But we get tangled up sometimes. Witnesses can lie and even shrewd questioning by judges might not pick up on it. Innocent people can be punished. Guilty people can get away with their crimes. Judges can become corrupt. So why doesn't G-d maintain His role as Judge, the Dayan HaEmet, impervious to bribes, knower of the truth no matter what witnesses think they saw. In fact, G-d does retain His role as Judge. He never gave that up. But He does chose to turn over first jurisdiction to humans - Jews and non-Jews (not quite) alike. Why? Because society cannot function unless its members are directly responsible for its running. And that includes a justice system. We need accountability for our deeds. When the wrong that one does is in an area that involves only himself and G-d, then G-d is the sole judge of the matter. But when one's behavior impacts on others, then we Jews, we humans, must be the first line of responsibility for settling disputes and judging our fellows, and righting wrongs. And when our system hits a snag and someone gets away with something, then we have the perfect back-up system. G-d. He is and always will be the True Judge, employing strict justice mixed heavily with Divine Mercy. But it is crucial for us that we be involved in the process, and that we do as good a job of it as is possible. SEDRA STATS 48th of the 54 sedras; 5th of 11 in D'varim Written on 191.6 lines in a Sefer Torah (rank: 27) 18 Parshiyot; 3 open, 15 closed 97 p'sukim - ranks 36th (tied with Tzav, but larger) 1523 words - ranks 28th 5590 letters - ranks 31st 7th in D'varim in all categories Relatively large p'sukim, like most sedras in D'varim MITZVOT 41 mitzvot 14 positive, 27 prohibitions; ranks 6th in mitzvot among the sedras MITZVA WATCH The top 6 mitzva sedras - Ki Tetze, Emor, R'ei, Mishpatim, K'doshim, and Sho'f'tim, are 11% of the Torah's text and have almost 55% of the mitzvot. That is more than half of the mitzvot in less than a ninth of the text. Contrast this with 17 sedras that have none of the 613 mitzvot. Aliya-by-Aliya Sedra Summary [Numbers] are Sefer HaChinuch's mitzva-count KOHEN - First Aliya - 18 p'sukim - 16:18-17:13 Judges to clarify the law (and try cases) and agents of the court to enforce the law are to be appointed throughout the Land [491], and they are to carry out their duties fairly. They must not slant the law, nor show favoritism, nor take bribes which blind and pervert even the fairest and most righteous of people. Justice is to be ardently pursued so that we will be worthy of living and flourishing in Eretz Yisrael. What if a judge was going to vote in favor of the briber, even without the bribe. Justice is still being served. Is the bribe any less a serious offense? The answer is NO. A bribe is a bribe. One leads to another, and justice will be perverted. [SDT] TZEDEK TZEDEK TIRDOF - Justice you shall pursue. The doubling of the word TZEDEK can be seen as a reminder that not only shall justice be pursued, but the means employed in the pursuit of justice shall also be just. We do not subscribe to the concept that the end justifies the means. Perpetrating a mockery of justice and claiming that it is justice, is the greatest offense of all. TZEDEK B'TZEDEK, justice with justice... Planting trees in the courtyard of the Beit HaMikdash (or near the Mizbei'ach) is forbidden [492] - it is an idolatrous practice. (This prohibition still applies today.) Erecting monuments (as is done in idol worship) to G-d (even with "proper" motives) is forbidden [493]. [SDT] Perversion of justice is juxtaposed to idolatry to emphasize how serious is the former sin. Pirkei Avot states that "the sword comes to the world because of perversion of justice... exile comes because of idolatry." Both sins cause us to lose our hold on Eretz Yisrael. And conversely, remaining faithful to G-d and dealing with each other with honesty and justice will secure us our hold on our Land. The Gemara states that "appointing inappropriate judges is tantamount to planting a tree near the Altar". Planting a tree in an attempt to beautify the Temple, is a completely misguided act. The beauty of the Beit HaMikdash flows from itself and its spiritual essence. To think that external decoration can contribute to the beauty is to lack understanding of what the Beit HaMikdash is. So too, to appoint a judge because of personal appearance, wealth, stature, etc. (and not because of scholarship and worthiness to judge) is equally "missing the point". Sacrificing blemished animals is forbidden [494]. (Elsewhere the Torah enumerated types of blemishes; the Gemara deals with the details.) The Torah next stresses that idolatry is a most serious sin. If we find among us a fellow Jew who worships anyone other than G-d, we must most scrupulously investigate the case against him (or her). If the person is convicted by the court, the punishment is death by stoning, thereby uprooting evil from our midst. It is the eye-witness testimony of a minimum of two that shall be necessary to convict. No one can be sentenced to die (or be otherwise punished) by the testimony of only a solitary witness. The witnesses themselves are often to be involved in the carrying out of the sentence. The Torah next establishes the mechanism for the perpetuation of Judaism throughout the generations (by emphasizing, among other things, that if disputes arise or a halachic point needs clarification, that we are to consult the judges IN OUR TIME) and the dynamic applicability of Halacha for all times (by giving the Sages the mechanism to enact laws for the protection of the Torah and its proper observance). We are required to do all that the Sanhedrin (Supreme Halachic Authority) teaches and commands [495]. We must not veer from their rulings "neither to the right nor to the left" [496]. MITZVA WATCH The introduction to the Rambam's Book of Mitzvot contains 14 "rules" by which the Rambam counts the 613 mitzvot of the Torah. Rule #1 states that rabbinic mitzvot such as Chanuka and Purim shall not be counted among the Torah's 613 mitzvot. This might seem obvious, but the Rambam feels compelled to formulate this rule in opposition to mitzva-counters before his time who DID include some "rabbinic mitzvot" among Taryag. Why would someone consider the post-biblical mitzvot of Chanuka and Purim as Torah law? Similarly, why is it that the bracha for mitzvot, which states "... G-d... Who has sanctified with his mitzvot and commanded us..." is also recited for six rabbinic commandments? (They are Shabbat & Yom Tov candles, Chanuka candles, Megilat Esther plus other Megilot, Netilat Yadayim, Hallel, Eiruv, the three types.) The answer to both questions is based on the p'sukim in the beginning of this week's sedra which speak about the authority of the Sanhedrin - mitzvot 495 & 496 above. In essence, the Torah commands us to observe rabbinic law. Therefore, it can be argued that rabbinic law IS Torah Law. It follows that one might consider counting Chanuka and Purim among the 613, and it makes sense to use the mitzva-bracha formula for Rabbinic mitzvot. The Rambam does not argue against this idea. He insists, however, that we cannot possibly count Rabbinic mitzvot separately among the 613. This could lead to the untenable situation of having to readjust the mitzva count each time a Sanhedrin would make a new rabbinic mitzva. One who does not light Chanuka candles, for example, is at the same time in non-fulfillment of a rabbinic command and double violation of the mitzvot of TAASEH and LO TASUR. Does this mean that violations of rabbinic law are equivalent to (or even more severe) than violations of Torah law? The general understanding is that the Torah "put its authority" behind rabbinic law, but rabbinic law remains "one notch", so to speak, below Torah law. Included in Sanhedrin-edicts which we are obligated to follow are their presentation of Oral Law, their derivation of Torah Law by the 13 "Talmudic" principles of analysis, both of which would be considered "D'O'rayta" (Torah law), and the various decrees and measures that the Sanhedrin enacts as protection for Torah Laws, or because of similarity to Torah Law, or for whatever other reason they have for their rulings. We who stood at Sinai, accepted a "package deal" of Judaism. We are committed to the Written Word, to the Oral Law as taught by the Talmud and as presented and clarified by successive Sanhedrins, to Rabbinic Law as promulgated throughout the generations. We are links in the Chain of Tradition that was forged at Sinai, and we must do our share to keep the chain strong and extend it to the next generation and beyond. A Torah scholar with authority to render Halachic decisions who defies the Sanhedrin and encourages others to disregard their ruling, can (under certain circumstances) be put to death. Such an individual is known as ZAKEN MAMREI and is ultimately judged by the Great Sanhedrin. This shall serve as a deterrent to the People not to behave similarly. The average Jew is not similarly subject to possible execution, but still is warned of the seriousness of flouting Rabbinic authority. [It is likely that there never actually was an individual who was executed as a Zaken Mamrei, yet the idea adds tremendous weight to the seriousness of Rabbinic Law. LEVI - Second Aliya - 7 p'sukim (17:14-20) When the People will enter the Land, conquer it, and settle down, and they will ask for a king (like the nations around them - this phrase contains an implicit warning against asking for the wrong reasons), it is a mitzva to "place over us" a king (of G-d's choosing) from among the Jewish People [497]; we may not choose a non-Jew as king [498]. The king must not possess too many horses [499] (i.e. in excess of those necessary for his army, etc.) nor may he lead the People back to Egypt - it is forbidden for us to dwell in Egypt [500]. (Visits are permitted, as would be living there if "properly" conquered by Israel.) A king may not have an excessive number of wives (more than 18) [501], nor may he amass excessive wealth [502]. (referring to wealth for its own sake; any funds necessary for running the kingdom are excluded from the prohibition.) A king must write a Sefer Torah for himself [503] (in addition to the one he is commanded to write as a Jew - mitzva #613). This Torah is to be copied from THE Sefer Torah of the Beit HaMikdash. A king of Israel has awesome powers over his subjects. He therefore requires the "humbling force" and moral restraints of the Torah constantly before him. The Torah is his guide for proper rule. A king who is guided by Torah law and values is a great asset to the People of Israel. A king who isn't, is our worst liability. SH'LISHI - third Aliya - 5 p'sukim (18:1-5) The Kohanim-Leviim are not to receive land in Eretz Yisrael [504] (other than the cities which are given to them by the Tribes) nor share in the spoils of war [505] - their holy service in the Mikdash is considered their share. (Among other gifts to the kohen,) the kohen is to receive specific parts of every animal slaughtered for food - the forelimb, tongue and surrounding area, stomach and surrounding fat [506], T'ruma from produce [507], and the first-shearing of the sheep [508]. These gifts are due the kohen because of his sacred service. MITZVA WATCH [1] Whereas T'ruma is "kodesh" and therefore cannot be actually given to a kohen in our times because of the prevalent condition of ritual impurity, the other two gifts mentioned are not sacred, therefore can be given today. [2] T'ruma obviously applies only in Israel. But so does "First-shearing". Less obvious, because it is not an agricultural mitzva. [3] The "meat-gifts" can be given to a "bat kohen", even if she is married to a non-kohen. R'VI'I - Fourth Aliya - 8 p'sukim - 18:6-13 Kohanim and Leviim are supposed to distribute their workloads at Holiday time equally among the different family units [509]. Another warning follows, to be on guard against learning from and adopting any of the abominable practices of the nations that we will encounter in Eretz Yisrael. The implication here is that we must not "learn to do" the terrible things, but we may learn about them in order to understand their ways and to better instruct our fellow Jews in this topic. (Tur Shulchan Aruch, based on the Gemara) On the practical side of this ruling, one has to be very well established in his own Judaism before reading and learning about other world religions and pagan practices. Such a study should be done under the supervision of one's mentor. Shun the practices of passing one's children through fire (a vivid example of a reprehensible pagan practice, counted elsewhere], divination and certain types of meditations meant to "read the future" [510], astrological predictions [counted elsewhere; some other aspects of astrology are not halachically objectionable, but one must be careful), reliance on omens [counted elsewhere], conjuring & witchcraft [511], incantations [512], mediums [513], oracles [514], and necromancy (seances, contacting the dead) [515]. All the abovementioned practices - and there are different opinions as to exactly what each Torah-term refers to - pull a Jew away from his straightforward, "pure" relationship with G-d. We must strive for that direct relationship. CHAMISHI - Fifth Aliya - 22 p'sukim - 18:14-19:13 It is the other nations who listen to the practitioners of the occult arts. G-d did not make us so. We have prophets (like Moshe) who arise from our midst, and it is their prophecies to which we must hearken [516]. This was part of the "deal" made with G-d at Sinai, when we asked that we not hear G-d's "voice" directly. G-d agreed with our request on the condition that we would listen to true prophets who would communicate to us what G-d asks of us. Anyone who does not listen to the Word of G-d through the prophet will be "answerable to Him". But a prophet dares not speak in G-d's name under false pretenses [517], or speak in the name of an idolatry [518]. How are we to know what is and what isn't G-d's word? A prophet must have a 100% "track record" - anything less is an indication of a false prophet. (Prophecies of bad things to befall the People can be reversed through sincere repentance and therefore do not cast doubt upon the prophet.) MITZVA WATCH There is a tricky balance that must be struck vis-a-vis prophecy. We must be exceedingly careful to utterly reject the false prophet, yet we must harbor no suspicion of the true prophet (once he have demonstrated his "credentials") - to do so would weaken the link to G-d's Word. A prophet cannot change the Torah. If he does, then we know that he is a false prophet. A prophet cannot command us to do an act of idolatry, even a one-time act. If he does, he is a false prophet. But a prophet can command us to violate a mitzva on a temporary basis. If a (proven) prophet were to command us to violate the Shabbat - just this one time, we must (not just "may") violate the Shabbat. If we don't, we might be liable to the death penalty. That is serious. It is difficult for us to identify with prophecy on a practical basis, because "we are so out of practice". Nonetheless, prophecy is a very significant part of Judaism. We must not be afraid to defy a false prophet and bring him to justice (and execution) [519]. Of course, we are not supposed to be afraid to do any mitzva in the Torah. In the case of a false prophet, we are often dealing with a charismatic individual who might have a very large following. Defying him might be a very unpopular thing to do. The Torah is bolstering our resolve to rid ourselves of false prophets by commanding us not to be afraid. Perhaps we can draw from this mitzva a lesson to apply to all mitzvot. Do not be afraid to keep the Shabbat, be kosher, daven Mincha, avoid Lashon HaRa, etc. etc. etc. even when doing so will meet with scoffing of others. Adhere to halacha and don't be afraid or embarrassed to do so. When matters are settled in Eretz Yisrael, we are required to designate another three cities of refuge [520]. Roads to the cities are to be prepared and identified so that the killer can easily find refuge. The cities will protect the inadvertent killer from the blood-avenger of the the victim. If (when) we will merit expansion of our Land, another three cities will be selected. This is to avoid unnecessary bloodshed. An intentional murderer also flees to a city of refuge, but is removed therefrom to stand trial. We must not ignore these situations - and those concerning assault [521], so that we will thereby eliminate the shedding of innocent blood and merit a good life. SHISHI - 6th Aliya - 17 p'sukim - 19:14-20:9 One may not encroach upon another's territory [522]. This literally refers to the prohibition of moving a boundary-marker between your land and your neighbor's thereby stealing some of his property. Although stealing is already forbidden (and counted among the 613), this prohibition comes to emphasize the seriousness of stealing land, specifically in Eretz Yisrael. This prohibition extends to other forms of encroach ment, e.g. unfair competition that steals someone's business. It is forbidden to render judgments (in most cases) based on the testimony of a single witness [523]; a minimum of two witnesses are required. (Sometimes, what one person says will point the judges in a certain direction, but not as formal testimony.) If false witnesses shall plot to victimize the accused (and their plot is uncovered in a specific way and at a specific point in the trial) they are to be punished in the manner that they plotted against their fellow [524]. MITZVA WATCH Bearing false witness is already prohibited by Commandment #9. Here we have one kind of false witness - EIDIM ZOMEMIM, plotting witnesses. There is a strong element of CHOK, a commandment without clear logical reason, in this particular type of false witness. A and B testify that Lavan killed Eisav at a specific time, on a specific day, in a specific place. During the trial, C and D testify that A and B were with them on the day, at the time, in some other place, and therefore could not have possibly witnessed the murder. Assuming there is nothing found lacking in the testimony of C and D, the testimony of A and B is nullified and Lavan is set free. Furthermore, A and B are now subject to the death penalty (although "regular" false testimony would "only" carry the punishment of lashes). There are many intricate and fascinating details in this topic - they are presented in Sanhedrin and Makot. SH'VI'I - Seventh Aliya - 20 p'sukim - 20:10-21:19 Before attacking an enemy city, an offer of peace must be sent [527]. (This applies to all enemies including Amalek!, but excluding Amon and Moav.) This offer is conditional upon the acceptance of the 7 Noahide Laws and other restrictions. If these terms are not met, we attack and destroy the male population. Female captives and spoils of war may be taken, except for "7 nations" [528]. These nations are to be totally eradicated in order to eliminate their evil influence. When laying siege to a city, care must be taken not to destroy fruit trees [529]. Only shade trees may be cut down so that siege equipment can be built. This prohibition of BAL TASHCHIT is expanded by our Sages to include many types of wanton wastefulness. If a corpse is found in the field, and it is not known who has committed the murder, measurements are made to determine the nearest town. The elders of that town perform a ceremony which includes killing a calf [530] to emphasize the senselessness of bloodshed. The area where the ceremony is performed may never be planted nor worked [531]. The elders proclaim that they are not responsible for the loss of life. The whole affair has a sobering effect on all involved, and hopefully there is sincere mending of ways and atonement granted by G-d because all the People now take "life" more seriously. A thought about EGLA ARUFA. Reread the previous paragraph (end of page 9). Did you catch the strange statement about taking a calf and destroying it because innocent blood was shed. And about it being done to emphasize the senselessness of it all? Sounds like more blood being shed. What did the calf do? It's a hard point to understand; even harder to explain. I would say it like this. G-d is not happy (so to speak) about commanding us to take a calf and destroy it. We're talking about no benefit at all from it. We don't eat it. We don't feed it to our dogs. No benefit. Total waste. The land upon which the ceremony was performed is also wasted. The ceremony is meant to be upsetting. It is meant to make the leaders of our society (and all of us members as well) take a new look at what is going on. If the result of the EGLA ARUFA is an improvement of society, then it fits into G-d's plans. If a calf is destroyed and the land wasted and nothing else changes, I cannot imagine G-d being too pleased. Therefore, we have to become better people and better Jews. Haftara - 24 p'sukim - Yeshayahu - 51:12-52:12 This is the 4th of the 7 haftarot of consolation. The predominant message of the haftara is that G-d has a special relationship with the People of Israel (an appropriate reminder for the beginning of Elul) and that we have nothing to be afraid of, because the end to difficult times is coming. This can be summed up by the end of the famous saying (song) of Rabbi Nachman - "And the essential thing is not to be afraid at all". The opening word "Anochi" refers to G-d, specifically with the connotation of "Midat Ha-Rachamim", the Divine Attribute of Mercy. The word is doubled for emphasis, as are several other words in this haftara. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 100 - Presumption of ownership of personal property This lesson is the first of two discussing the laws dealing with presumptions regarding ownership of property. Rabbi Yosef Karo. in Shulhan Aroch, Hoshen haMishpat, devotes chapters 133 through 139 to presumptions regarding ownership of inanimate items of personal property and chapters 140 through 152 regarding presumptions regarding real property. The presumptions regarding real property and personal property begin with a fundamental difference. Generally the person possessed of personal property is presumed to be the owner. In the case of real property, the last known owner is presumed to continue to be the owner, even if he is not now possessed of the real property. In discussing disputes between the person possessing the item of personal property and the person who does not hold it but claims that it is his, the holder shall be designated Reuven and the claimant shall be designated Shimon. The personal property over which they are disputing will be called "the item." There may or may not be witnesses of the transfer from Shimon of his personal property to Reuven. If there are witnesses present. they may be able to testify as to whether the item is loaned, leased, or sold to Reuven or given to him as a gift. Whether or not there are witnesses present when Reuven receives the item, there may be witnesses who can testify that he now holds it. What if the item is the type that it was unlikely that Shimon would have sold to Reuven? What if Reuven pleads that he received the item from Yehudah and not from Shimon? These are some of the topics discussed in these lesson. The answers to these questions may effect the presumption in favor of Reuven. Every item of personal property in the hands of a person is presumed to be owned by him. This presumption applies to minors as well as to adults. Reuven holds an item that Shimon claims is his, but Shimon has no witnesses to prove that he gave the item to Reuven to hold as a bailee or borrower. The presumption that Reuven, who is possessed of the item, is the owner holds true even if Shimon, who claims that the item is his, produces witnesses to testify that it is his. Shimon admits that Reuven is possessed of the item or there are witnesses who testify that Reuven is possessed of the item. If Shimon pleads that he deposited the item with Reuven to act as a bailee, or that he loaned the item to Reuven, Reuven is believed when he pleads that he purchased the item from Shimon or that Shimon gave him the item as a gift. Reuven takes a hesseth oath and wins the case. That which has been said - that Reuven is believed when he says that he purchased the item from Shimon - does not apply if the following three criteria are met, in which event Shimon will win the case without even having to take an oath or to bring witnesses that the item was originally his: (1) There are witnesses that the item was Shimon's; (2) the item is of the type that a person will not ordinarily sell but would lease or lend, and Shimon pleads that he had loaned the item or leased the item to Reuven. (If Shimon claims that the item was stolen from him by Reuven, then the case will not be won by him under these three criteria, unless Reuven has a reputation as being a thief); and (3) there are witnesses that Reuven is currently holding the item. If Reuven dies, Shimon can win the case, without having to take an oath, against the heirs of Reuven if these three criteria are met. If any of these three criteria are lacking, Reuven will win the case upon his taking the hesseth oath as above stated. If Reuven admits that the item is owned by Shimon, but that Reuven is holding the item as collateral security for a loan that Reuven gave to Shimon, then Shimon can obtain the item by paying to Reuven the value of the item, if Reuven takes an oath while holding a sacred object. However, if Reuven pleads that he is holding the item for money due to him from Shimon for a business transaction, then Beth Din should investigate to see if there is actually some sum due and if so, the actual amount of money due to Reuven. If there is an amount due to him from Shimon, he can collect that amount up to the value of the item and must then return the item to Shimon. Shimon produces witnesses that he delivered the item to Reuven. Either there are no witnesses that Reuven is currently possessed of the item or there are witnesses that Reuven is currently possessed of the item. These two possibilities will now be explored, bearing in mind that there are witnesses who saw Shimon deliver the item to Reuven. If there are no witnesses that Reuven is presently in possession of the item, Reuven, upon taking a hesseth oath, is believed when he pleads that he returned the item to Shimon. He is also believed if he pleads that he purchased the item from Shimon, since there are no witnesses that he is now possessed of the item. These pleas are not available to Reuven if at the time that Shimon delivered the item to Reuven, Shimon, in the presence of the witnesses to delivery, instructed Reuven not to return the item to Shimon unless there were witnesses present. In this last instance Shimon may also have named the witnesses who have to be present when Reuven returns the item to Shimon. An exception occurs when Reuven pleads that he complied with the instructions of Shimon and returned the item to him in the presence of Naftali and Issachar, but that they have died or have gone overseas. In this latter instance, Reuven must take a hesseth oath to win the case. But if there are witnesses that he is currently possessed of the item, he cannot plead that he purchased the item or that he is holding it as collateral, since Shimon has produced proof that he delivered the item to Reuven to hold as a bailment. However, if the witnesses who witnessed the delivery from Shimon to Reuven state that they do not know the circumstances of the delivery, then Reuven may plead that the item was delivered as a gift or in furtherance of a sale of the item from Shimon to Reuven. Shimon pleads that the item that Reuven is holding is Shimon's, which Shimon gave to Levi to hold with instructions that Levi was not to return the item to Shimon unless there were witnesses present, and this was not complied with. Shimon further pleads that apparently Levi delivered the item to Reuven without permission. Reuven pleads that Shimon sold the item to him. Reuven, if he takes an oath, will win the case. It was stated above that if three criteria were met, then Shimon will win the case even if Reuven pleads that he bought the item from Shimon. But there is an exception to that law. Reuven pleads that he admits that the item once belonged to Shimon, and it is the type ordinarily leased or loaned rather than sold, and it is conceded that Reuven currently holds the item. There is no proof how the item came into the possession of Reuven. Reuven pleads that he purchased the item from Yehudah or received it as a gift from Yehudah, rather than from Shimon. Shimon concedes that he is not the one who delivered the item to Reuven. Reuven will win the case, since it is not unlikely that a person will sell his vessels although they are not made primarily for sale. The subject matter of this lesson is more fully discussed in Volume IV Chapters 133 of “A Restatement of Rabbinic Civil Law” by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.133 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. DIVINATION Our parsha is very explicit in its condemnation of divination: “When you come to the land which HaShem your G-d gives you, don’t accustom yourself to do the abominations of those nations. There should not be among you one who passes his son or daughter through the fire, a conjurer or diviner or a sorcerer; or a charmer or one who consults a familiar spirit, or a necromancer. For one who does these is an abomination before HaShem, and because of these abominations HaShem your G-d drives them out before you. Be wholehearted with HaShem, your G-d.” (Devarim 18:9-13) These magic practices are very much associated with pagan worship, which is the very antithesis of Judaism. “Anyone who denies pagan worship is called a Jew” (Megilla 13a). Like an idolater, the diviner is preoccupied with the spiritual influences of base and material objects. So these prohibitions are hardly surprising. Yet regarding these customs we find some remarkable leniencies. For instance, even though saying “Slaughter that chicken because it crowed like a rooster” is a forbidden superstition, it is permissible to slaughter it if the reason is not mentioned (SA YD 179:1 in Rema). And in the case of danger to life conjuring is permitted (SA YD 179:7), although all prohibitions relating to idolatry are forbidden even on pain of death (SA YD 159:7). The Shulchan Arukh even mentions one opinion that consulting demons is permissible in order to locate a stolen object! (SA YD 159:16) DIVINE SOVEREIGNTY AND DIVINE PROVIDENCE The key to understanding the subtle difference between conjuring and idolatry is in the continuation of the Biblical passage: “Be wholehearted with HaShem”. The Torah doesn’t tell us merely to believe in HaShem, but rather to rely on Him with all our hearts. The essense of idolatry is the denial of HaShem’s sovereignty. The idolater may believe in G-d, and indeed our Sages tell us that the pagans called HaShem “the G-d of gods” (Menachot 110a). What they deny is His absolute sovereignty. They may recognize His might, but believe that other, lesser forces also have independent power and influence which need to be recognized and served. However, belief in HaShem’s sovereignty is far from perfect faith. Imagine someone who believes in one god, who rules over the earth and over all the nations, and who is in control of our destinies – but they don’t believe that this supreme being loves and provides for us. Perhaps this person is indeed a monotheist, but his faith is very far from our own. Jewish faith is intimately tied up with the idea of Divine providence – the idea that G-d loves us, seeks our good, and provides for us. “For HaShem your G-d He is the G-d of gods and the Lord of lords, the great, mighty and awesome Ruler, who shows no partiality and takes no bribes” (Devarim 10:17) – this expresses His sovereignty. Yet the very next verse continues: “He does justice to the orphan and the widow, and loves the stranger, giving him food and clothing.” This verse adds the crucial element of His loving providence. It is this element which is contradicted by divining and the like. If we believe that a chicken which calls like a rooster is an auger of bad fortune, or if a particular spirit knows where a stolen object is, this doesn’t contradict HaShem’s sovereignty. We are not worshipping or serving the chicken or the spirit, merely taking advantage of the knowledge they provide us. Many early authorities believe that the forces these laws relate to are genuine influences, not empty superstitions. However, giving excessive attention to these signs and hints does clash with belief in His sovereignty. HaShem does want us to make our way in the world taking advantage of our knowledge and intuition, but ultimately He wants us to place our trust in Him. It is forbidden to rely on miracles and forego earthly pursuits like making a living or keeping ourselves from danger, but neither are we supposed to go to the other extreme and go out of our way to try and predict the future and discern every possible eventuality. The future will forever remain uncertain; the only thing we know for sure is that HaShem is watching over us and continues to provide our every need. Therefore, the practices forbidden in this chapter can be relaxed if there is a special need. When a person is in dire straits then means which would normally be considered excessive worry become instead ordinary prudence. If an ordinary, healthy person were to undergo an extensive, expensive and burdensome battery of medical tests just to see if he might not have some rare disease, we might question his faith (see Igrot Moshe EHE IV:10). But if a very weak and sick person did so after finding no satisfactory diagnosis for his condition, we would consider him rational and prudent. 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: I am machmir (stringent) on the great mitzva of tzitzis, and, therefore, sleep with them on. Should I make a bracha on them in the morning, as I am not putting them on anew? Answer: First, realize that many stringencies cause more halachic problems than they solve. You’ll see the application as we go on. The gemara (Menachot 43a) indicates that if one is obligated to wear tzitzit at night, then he does not make a bracha in the morning unless he puts on a new garment which requires tzitzit (for convenience, I will call the garment, tzitzit, although this is a common misnomer). There are different opinions as to whether a day garment is obligated in tzitzit at night. According to the opinion that it is exempt at night, the new obligation which begins in the morning brings along a new bracha, as well. The Shulchan Aruch 8:16 rules that one who sleeps in tzitzit makes a bracha in the morning (compare to his ruling in 18:1; see Aruch Hashulchan 8:23). Since we do not reject the opinion of the Rosh who requires tzitzit on day clothing at night, several major poskim take issue with the Shulchan Aruch’s ruling, and the Mishna Berurah (8:42) concludes that, because of the doubt, one should not make the bracha. The best advice is to have in mind, when making the bracha on the talit, to have the bracha apply to the tzitzit as well (Magen Avraham 8:21). One who does not wear a talit will, out of doubt, have to refrain from the bracha. Notice that if the Shulchan Aruch is correct, one who wears tzitzit all night is prevented from making a bracha he should make and does not even fulfill a mitzva by wearing them. Another problem with keeping tzitzit on all night is that some authorities raised questions as to whether wearing them while sleeping compromises the tzitzit’s dignity. We are lenient on the matter (Rama 21:3), but it is not clear that one shows greater respect for the mitzva of tzitzit by keeping them on (see also Aruch Hashulchan, 21:6). The Mishna Berurah does cite that the Ari z"l advocated sleeping in tzitzit for kabalistic reasons, but Sha’arei Teshuva 8:1 infers from earlier authorities that this was not the normal practice. We do not usually suggest to regular people to adopt kabbalastic practices which classical halacha does not favor. “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) People are not to blame for the fact that they sin. Indeed, they withstand great temptation though their strength is negligible. They are, however, to blame for the fact that they do not repent their evil ways, because they always have the ability to do so. - Rabbi Simcha Bunam of Pshis'cha Faith and security were given hand in hand. The faithful are secure. And those who are insecure - it is surely a sign that they lack faith. - Rabbi Aharon of Starosoli I wish that people would avoid sin not because it is forbidden, but because they do not have the free time to waste on sin. - Rabbi Menachem Mendel of Kotzk Rite and Reason by Shmuel Pinchas Gelbard Lot of material for the Yamim Nora'im, so we'll start now... Concerning the four additions to the Amida during the Aseret Y'mei T'shuva (Zachreinu, Mi Chamocha, U'chtov, B'sefer Chayim), there are different practices about which, if any, the congregation says aloud before the Chazan during the repetition of the Amida. REASON Some (many) congregations say all four sentences. Others say U'ch'tov and B'sefer, but not Zachreinu - because it is a "minor" request compared to the last two. Nor do they say Mi Chamocha, because it is description and praise of G-d but not a request. [The minhag of the GR"A is that only the Chazan says these additions to the Amida during the repetition. The congregation has already said them during their Amida. The repetition is the Chazan's Amida and only he says it. The congregation responds with Amen, K'dusha, Modim... and that't all.] It is a widely accepted custom to eat apple dipped in honey on Rosh HaShana, and to recite: May it be Your will that You renew for us a good and sweet year. REASON The apple is a mystical allusion to the "field of apples", which is a reference to Gan Eiden. REASON We dip the apple in honey in accord with the pasuk: There He established statutes and judgments (Shmot 15:25), which is immediately followed by: And the waters became sweet. Rosh HaShana is the Day of Judgment. And in the Prophets (Shmuel Alef 25:38) it is written: And it was during the ten days that HaShem smote Naval and he died. The Gemara says that this refers to the Aseret Y'mei T'shuva. In the same chapter (concerning Naval) it says: And 100 clusters of raisins and 200 cakes of figs. In T'hilim 19:10 it says: The judgments of HaShem are true. And next to that pasuk it says: And they are sweeter than honey. Nechemya 8:10 says: Eat fat foods and drink sweet drinks. This refers to Rosh HaShana. G'MATRIYA MATCH SOM TASIM ALECHA MELECH (from Dvarim 17:15) is the command to appoint a king over us. This command is preceded by an implied warning, that our request for a king will be because all the nations around us have kings. T'hilim 106 describes G-d's faithfulness to His covenant with us, and them continues to describe our repeated betrayal of G-d. Part of that account is pasuk 35 which states that we mingled with the other nations (through intermarriage) and learned from their deeds. T'hilim 106:35 echoes the warning for SOM TASIM, and is a G'matriya Match for the above phrase from Dv 17:15. G'MATRIYA MATCH TZEDEK TZEDEK TIRDOF L'MAAN TICHYEH V'YARASHTA ET HA'ARETZ ASHER HASHEM ELOKECHA NOTEIN LACH (Dvarim 16:20) These searches for G'matriya Twins are done with Torah Education Software's Torah Codes 2000 (CD). I select a pasuk, part of a pasuk, or a word and paste it into the G'matriya Lookup. The results can be a word, a phrase, or a whole pasuk, at the choice of the user. Sometimes, the results hit you hard with a strong MUSSAR message. The above pasuk tells us that the just pursuit of justice will result in our living in and holding onto Eretz Yisrael. Our failure to pursue justice results, G-d forbid, in the fulfillment of the Tochacha of Ki Tavo, as described in D'varim 28:25 (for example), a GT of the above pasuk. SDT One of the unusual rules concerning EIDIM ZOM'MIM is that they are liable to a death penalty only if their intended victim was not yet executed by the court based on their testimony. If he was executed, then we don't give the plotting witnesses a death penaly. The Gemara tells us that the Tzidokim held exactly the opposite. If their plot succeeded, then we kill the witnesses. This is a literal application of an eye for an eye... a soul for a soul. That might more logical, but it is not the halacha. Without trying to understand it, we must realize that our Torah is an inseparable combination of Written Word and Oral Law. SDT Tamim T'h'ye Im HaShem Elokeicha - the command (and challenge) to be Tamim is even when no one else but G-d can see you. - Alshich SDT Do not bend justice... do not take bribes... (Dvarim 16:19). A bribe leads to bending justice... in more ways than one. Take the word SHOCHAD, SHIN-CHET-DALET. Make a new word by taking the following letter of each letter from SHOCHAD. TAV after SHIN, TET after CHET, HEI after DALET. TATEH, to bend, as in LO TATEH MISHPAT... SDT If one enthusiastically gives Tzedaka then it is considered as if he gave twice as much as he actually did. This, says the Chida, is hinted at by the pasuk TZEDEK TZEDEK TIRDOF - if you run after the mitzva of giving Tzedaka (tirdof), then it is considered as double. From the Desk of the Director Parshat Shoftim introduces us to the necessary qualities that a Jewish judge should display. Among the directives given is the negative command: “You should not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked.” One is reminded of the Gemara (Makkot 23b) in which the rabbis discuss King David’s succinct description of what constitutes an upright individual (Psalm 15). Included is the notion that such a person would not accept “a bribe against the innocent.” A bribe for the guilty, we can understand, but what is a bribe against the innocent? The Gemara gives us a clue by citing Rabbi Yishmael ben Yossi as the prototype of one who refrained from accepting such a bribe (cf. Ketubot 105b). The story is as follows: Rabbi Yishmael’s farmer tenant, who used to bring him a present of fruit every Friday, brought it to him on a Thursday since he was anyway passing by on his way to court. It was also on that day that R. Yishmael was to try the farmer! The tenant, however, was known by the rabbi to be innocent and had not brought the present as a bribe. The fruit was, in a sense, the rabbi’s to take; nevertheless, he did not accept the fruit basket nor did he agree to try the case. In his commentary, the Maharsha points to this trait of Rabbi Yishmael’s as one that is well worth emulating: The judge, it seems, wanted to be innocent and remain that way – both in the eyes of G-d and in the eyes of man. Sincerely yours, Menachem Persoff, Director, Israel Center Israel Center Notes: REPORT Last Friday we welcomed a new Sefer Torah into the Israel Center. A gift of Mr. & Mrs. Harvey Newman of Monsey, New York, who dedicated the Torah in memory of their fathers ZICHRONUM L'V;RACHA and in honor of their mothers, AD M'EAH V'ESRIM. They also dedicated the Torah to the memory of those who have fallen in the wars and battles of the State of Israel. The Hachnasat Sefer Torah was preceded by the writing of letters by relatives and friends of the Newmans and members of the Center's board and staff. After Mr. Newman finished the last three words - L'EINEI KOL YISRAEL, the Torah was taken to the back garden of the Center where the assembled danced with it under a CHUPA. The Torah was then carried into the Center building and into the Wolinetz Family Beit Knesset OHEL SHMUEL, where it was paced into the Aron Kodesh accompanied by prayer and song. Those attending the Ceremony heard short speeches from (among others) both Mr. and Mrs. Newman, and a Siyum Mishnayot Seder Nashim by one of the Newman sons. The Hachnasat S"T concluded with a buffet lunch prepared by our caterer Chaim. REPORT The Seymour J. Abrams Orthodox Union Jerusalem World Center (a.k.a. the OU Israel Center) hosted an OU Solidarity Mission organized by the Orthodox Union New York office and our Travel Desk principals AF and RW of Modiin Tours. The whirlwind emotional week for the 150 participants in the Mission culminated with davening and Kiddush at the Israel Center last Shabbat morning. Our new Sefer Torah got its first use, we heard an inspiring Drasha by S'fardi Chief Rabbi Doron-Bakshi, and an inspiring and informative shiur by Rabbi Nachman Kahana. The Mission's goal was to give and get CHIZUK and to firm up the bond between the Jews living in Israel and those not yet living here. The people traveled all over and met many interesting and special people in their one week here. The Mission was eminently successful and will be the spearhead of many missions to come. Only three weeks left to 5761 and the ability to become a member of the Center for 185nis. After Rosh HaShana, membership will go up. Let the main reason for joining the Center be that you want to become part of what we do. Everything else that comes along with membership (discounts for shiurim, tiyulim, Shabbatonim, a subscription to Jewish Action, etc.) be bonuses and fringe benefits. As the calendar continues on its way towards Rosh HaShana and Yom Kippur, you can look for an increasing number of shiurim on T'shuva, Shmita, Prusbul, including a special First Slichot Night program on Motza'ei Shabbat, September 8th (details to be announced), a program on the Motza'ei Shabbat before Rosh HaShana, a special Tzom Gedalya program, Rabbi Riskin's Motza'ei Shabbat Shuva drasha at Yeshurun, and many other programs to enhance the Yamim Nora'im mood and mindset. Watch for details. 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 NEWS BRIEF The board met this week, along with new assistant director Josh Spodek and bat sherut Naomi Skorecki. The program calendar was planned for the first part of the year, and many exciting events are going to be coming your way. Details will follow next week. If you know of any teens who would benefit from the NESTO experience, please call the office (566-7787 ext. 245, 254) and leave their name; we will get in touch with them. Shabbat Shalom, Rabbi Avi PARSHA-PIX An old & new ParshaPix... The gavel and the sherrif's badge in the upper left represent SHO'F'TIM and SHO'T'RIM - the judges who interpret and clarify the law and the deputies who help the courts enforce the law. Upper right is a scales of justice that is leaning over, as in the prohibition not to bend (corrupt) justice. Also at the top is a negation circle over a pair of hands with a seedling to plant. This refers to the prohibition of planting an ASHEIRA and any trees in the Beit HaMikdash area or near the Mizbei'ach. The crown is for the portion in the sedra that deals with the topic of KINGS, including the requirement that the king write a second Sefer Torah for himself, that is to be with him always, to guide him and inspire him. The parchment and quill are next to the crown, ready for his fulfillment of the mitzva. Next is the negation circle over the face of the cow. Notice that it is missing an ear, making it blemished and unfit for the Mizbei'ach. See 17:1. Of course, the rest of the cow's body is also missing. That would constitute a significant disqualifying blemish. The gift-wrapped and ribboned box represents several gifts to the kohen that are mentioned in this week's sedra. Next we have another negation circle, this time it is multiplied by two, because it refers to the twice-mentioned not veering neither to the right nor to the left. (That's the meaning of the forked arrow.) We are warned about veering from the teachings and rulings of the Sanhedrin. And the king of Israel is warned not to deviate from the teachings of the Torah. The rabbit in the hat stands for MAGIC. Not exactly the magic that the Torah had in mind in the prohibition of KISHUF or the other black arts, but that's the way ParshaPix works - by associating. It is important, by the way, that magic tricks not give anyone the impression that the "magic" is actually happening. Magicians should make it clear to their audiences that magic tricks are accomplished with gimmicks or misdirection, sleight of hand, suggestion, etc. and do not involve the supernatural. Some halachic authorities rule that a Jewish magician must explain these ideas to their audience, and even show how one trick is done. The two guys below the cow head are hard to see clearly. They are both selling fruit while they stand next to each other. The fellow on the left has a sign behind him that reads: Ye Olde Fruit, since 1962. The guy on the right is selling the same fruit. His sign says: NEW & CHEAP FRUITS MART. The attempt here was to depict one person (the one on the right) encroaching on the territory of another, and violating MASIG G'VUL. To the left of the fruit sellers is an ax head that has separated from its handle. This is one of the Torah's examples of a SHOGEG homicide. A woodcutter's ax blade flies off the handle and kills someone. There is an interesting discussion in the Talmud as to exactly what the Torah was describing. There are some inadvertent homicides that would be considered too close to intentional to be classified as SHOGEG. Perhaps a woodcutter who neglected to check the fit of the ax blade on the handle before he took his first swing of the ax would be considered close to intentional. Sort of like inexcusable carelessness. One of the functions of the courts of 23 judges would be to determine the level of culpability in cases of homicides. The one who killed, as we have said in the sedra summary, goes to, or is taken to a city of refuge. From there he is taken to court. ASHOGEG killer would be returned to IR MIKLAT. An intentional murdered would be executed. One who is determined to be guiltless would be released. There are also some in between options. This brings us to the three items on the bottom of the Pix, center and left. Each depicts one of the situations that exempts a person from military service in cases of oprional wars. A person who built a house and has not yet lived in it. Or one who has planted a vineyard but has not yet redeemed its first crop. Or a person who is "engaged' (halachically) and has not yet married his betrothed. Which brings us to the strange tree in the lower-right corner of the Pix. It is a depiction of the Torah's statement: for the man is the tree of the field. That's it for this busy ParshaPix on a mitzva-filled sedra. There is much material here to stimulate your children and Shabbat guests, so that you can review Parshat HaShavua in a pleasant way. Many of the graphic elements in the ParshaPix can lead you in directions not intended, but no less significant for exploration. One can ask his child, after talking about the man=tree part of the sedra, if there are any other references to faces. (LO TAKIR PANIM — that's a whole new topic.) 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). Slim pickings last week - only 3 TTriddles. (No, Happy Birthday Sir was not a TTriddle.) And there was a good old fashion PPP, ParshaPixPuzzle. Last week's (R'EI) 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 And the envelope please... [1] Unlike the portion of kosher and non-kosher animals in Parshat Shmini, where only four kinds of non-kosher animals are named, in Parshat R'ei, we have a list of ten kinds of animals that are kosher. This includes the cow, goat, and sheep - the B'heimot, domesticated farm animals, and seven CHAYOT, wild animals that are kosher. Among the seven CHAYOT is the DISHON. Rav Aryeh Kaplan z"l in the Living Torah, defines DISHON as the chamois, a small goatlike antelope. In a footnote, it is suggested that the DISHON might be the addax, a large, light-colored antelope with twisted horns. There is further speculation that the DISHON is the R'EIM, another type of antelope. DISHON is also one of the family names associated with Eisav, and named with the title ALUF. That would make the DISHON a high ranking kosher animal. [2] Just be strong... RAK CHAZAK... That phrase appears only three times in Tanach. Twice in the opening perek of Yehoshua, got tells him to be strong (and courageous) to preserve and do the (mitzvot of the) Torah. We are told RAK CHAZAK, not to eat blood. [3] Would more people have gotten this one had the TTriddle said: Beware the Papermate, Parker, Bic, Schaffer... This was a play on words of the oft-repeated HISHAMEIR L'CHA PEN... A Hebrew-English pun. Beware the pen. Zebra and Cross are both brandnames of pens. Which brings us to the PPP. It reads right to left and is in the style of the famous CANE b'NOTE TZALAF-CHAD DOV ROTE (if you remember that one. Here on the right is a RAY which is positioned vertically, so it is a RAY ANACHI (R'EI ANOCHI...). The column of syllables all are followed by TAIN or TANE, as in contain, detain, maintain, octane, pentane, and butane. The list as presented has no TAIN. So far we have R'EI ANOCHI NOTEIN... One more word. LIFNEICHEM, which means BEFORE YOU, which is what is on the left side of the picture: BEE and 4 U. That's how the sedra begins: R'EI ANOCHI NOTEIN LIFNEICHEM... This week's TTriddles: [1] Solve for w: w=1.5w=50w [2] Henry Bone, Alice Ratakowsky, Barney Fife, Andy Sipcowicz [3] The housewife planted fear in his heart [4] You'll see this week, He'll give next week [5] Deciduous Sapiens 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. Mark this down! IY"H, our next Israel Center In-House Shabbaton, Shabbat Parshat Lech L'cha October 26-27, '01 Scholar-in-Residence: Rabbi Emanuel Quint (and the Quintessential Players) LAST CALL 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.•Nesher Cement Works - an audio visual program explores ecological requirements of cement production. •B'reichat HaK'shatot (Rainbow Pool), ancient underground water reservoir • Meterological weatherstation at Bet Dagan - understand the weather report and see the weather ballon reveal the prediction • SHA'AR HAGAI - Pumping station and Turkish Khan and magnificent new overlook • Ben Shemen Fire tower, protecting our forests • Ha'Masreq Nature Reserve, convoy Ridge • Ramlod Museum, Histroy ancient times to present • 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 #4: Sunday to Friday, August 26-31 •No minimum stay. NIS315 per night, H/B Package #5: Shabatot during September •One night, NIS345. F/B All rates are per person in main building or garden rooms •New Wing supplement: NIS40 p.p. per night • Children's discounts available Enjoy 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 Mercure Suites, Bat Yam Midweek Special $110 per night per suite (+VAT for Israelis and/or payment in shekels) Accommodates up to 2 adults and 2 children - No meals 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 TZFAT September 7-8 •Exciting, dynamic tour guide: Chaim Sidor scholar & expert on Tzfat Friday: Departure from Israel Center at 8:15am, guided tour along the coast (bring packed lunch or order from cafetaria), arrive hotel approx. 12:30pm • 1:15pm - Meet with artist Noach Greenberg, witness his magnificent Shtender (Ma’agal HaShana), Visit the Art Galleries, Candle Factory,(Optional: Ari z"l Mikveh - men; Kever Leib Baal HaYisurim - women) •Leil Shabbat: Davening - Bresslov, Kossov, Carlebach (your choice) •After the Seuda: Mystical Tour- Old City w/stories & legends of Tzfat (1½-2 hrs.) • Shabbat Morning: Davening in Shul of your choice • After the Seuda - 1½ to 2 hrs. TOUR of Tzfat - Shuls, stairs of “Mashiach”, Crusaders to 1948 – the story of Davidka in Tzfat •Cost: $115 (505NIS) per person double occupancy ($20 single supplement), Children: 50% discount under 12 years old, Non Members add $20 includes: Full Board (Shabbat) at the Tel Aviv Hotel in Tzfat, Glatt; round trip transportation, all guided tours Return on Motza'ei Shabbat•Minimum group: 10 couples Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free.•No one will be turned away for lack of ability to pay. SHABBAT 5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week: (5th Perek)•Cold drinks will be served•Mincha follows Shiur MOTZA"SH Motza'ei Shabbat, August 25th, 9:30pm•Chasidic Approaches to T'shuva•Rabbi David J. Derovan, Director, Jewish Values Education Institute, Israel Center DAF YOMI in English 3:00-4:00pm•Sunday-Thursday •RESUMES AFTER THE CHAGIM SUNDAY 9:30am (women) •Mystical Insights into the Yamim Nora'im•Golda Warhaftig N'shei Library • 10:30-12:45pm 10:30am (women) •The Rosh HaShana Machzor, please bring a machzor• Tonia Frohwein 11:30am •(men & women)•Parshat HaShavua • Shprintzee Herskovits 12:30pm • Great Jewish Stories •Rabbi David Zitter Sundays, Aug. 26 & Sep. 2, 7:30pm• 2-part NLP workshop with Rabbi Shlomo Kory• GETTING RESULTS; How to decide upon, formulate, and follow through on your goals• Both sessions: 50NIS members / 60NIS non-mem MONDAY 9:15am• Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30am•Rabbi Leff's shiur N'SHEI lending library 10:00-12:30 Monday, August 27, 11:36am (women)•The Gift of Elul•Aviva Nissim Monday, August 27th, 8:00pm• Jewish Values Education Institute ; What is Ecology? With Rabbi Zalman Cohen (This will be the final lecture of the Ecology Conference, See below Monday, August 27th, '01, 4:00-9:00pm at the Center •ROOT & BRANCH ASSOCIATION ECOLOGY CONFERENCE: Conference Program (partial listing) • "HEALING & TRANSFORMATION", Mrs. Shoshana Harari• "ECOLOGY: A PRIMARY CONCERN OF THE TORAH", Rabbi Prof. Yehudah Levi•8:00pm• "ECOLOGY & TORAH" , Rabbi Zalman Cohen •Sponsored by the Root & Branch Association Ecology Fellowship• In English (except where specified) • 25NIS 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 28th, 8:00pm• Shiur in memory of Shmuel Samuels z"l•Kabala & Reincarnation: Do our souls choose our parents?•Rabbi Efraim Sprecher 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 (please bring a 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 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 29th, 8:00pm• From Anatevka to Jerusalem, Scenes from Fiddler on the Roof followed by discussion led by Rabbi Avi Silverman Director of NESTO at the Israel Center, and of the Lookstein Center for Jewish Education in the Diaspora, Bar Ilan Univ.•The Closing Scene; The value of personal histories and life transitions 15NIS nis members / 20NIS non-members•Presented by the Jewish Values Education Institute Wednesdays, 7:45-8:45pm•Jewish Philosophy Rambam on Korbanot with Rabbi Chaim Eisen 8:00-10:00pm•Aliya Counseling•Miriam Bass Wed. August 29th• 7:30-9:30pm•ROOT & BRANCH ASSOCIATION COUNTER MISSIONARY CONFERENCE, part 2: 7:30pm• HOW I FOUND MY WAY HOME, Mr. Moshe Ish Tov, Former "Co-laborer in Messiah", Jews for J, Inc. in Arizona and the southwest U.S. former Baptist Pastor in Arizona•8:30pm•THE HEBREW-CHRISTIAN MOVEMENT: A WORLD OVERVIEW, Mr. Mark Powers, International Director, Jews for Judaism; Mark comes to us in Israel from the Ukraine, where Jews for Judaism has been working with local Ukranian Jewish organizations to counter Christian missionary activities among Jews•Sponsored by the Root & Branch Association Counter-Missionary Group• Mrs. Michaela Lawson, Director & Conference Chair• In English (except where specified) • 25NIS p.p.•For information: 02-673-9013 • rb@rb.org.il 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, September 4th, 8:00pm•Using Music Technology to Lose Weight, Improve Emotions, Stress, Relationships, Behavior, Physical Health...and Succeed by Rabbi Immanuel Yosef Legomsky, M.A. Neurotherpist OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union•Jerusalem
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