TT 466 Halachic Times for Jerusalem (Summer time) Correct for TT #466 • Ranges are for THU-THU, 3 Iyar - 10 Iyar (April 26-May 3) 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 - 6:36pm (earliest - 5:57pm) Havdala - 7:57pm (Rabbeinu Tam - 8:34pm) Earliest Shacharit • 4:54-4:47am Sunrise •5:54-5:47am (5:59-5:52am) Sof Z'man Kri'at Sh'ma • 9:15-9:11am (8:26-8:21am) Sof Z'man Shacharit • 10:22-10:19am (9:50-9:46am) Chatzot (halachic noon) • 12:37-12:36am Mincha Gedola (earliest Mincha) • 1:11-1:11pm Plag Mincha • 5:56-6:00pm Sunset • 7:20-7:25pm (7:15-7:20pm) 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. First opportunity for Kiddush L'vana for those who follow the 3-days-after-the-Molad opinion (a.k.a. Minhag Yerushalayim, a.k.a. the opinion of the GR"A) was Thursday night, April 19th. Best opportunity for those who say K.L. only on Motza'ei Shabbat, or those who consider it preferable to say K.L. on Motza"Sh, is this Motza'eiShabbat Parshat Tazri'a-M'tzora, April 28. IYAR has 29 days (in our fixed calendar). It is one of the few months with another name in the Tanach — ZIV. It is completely within the Omer period (16th thru 44th). Lots of special dates in the month. Second day Rosh Chodesh Iyar on the 1st. Yom HaZikaron on the 4th (or 3rd or 2nd), Yom HaAtzma'ut on the 5th (or 4th or 3rd), BaHa"B on 7-10-14 or 8-11-15, or 10-13-17 (postponed from 3-6-10, or not) or 12-15-19 (postponed from 5-8-12, or not). Pesach Sheni on the 14th, Lag BaOmer on the 18th, Yom Yerushalayim on the 28th, Yom Kippur Katan on the 29th (or 27th). Omer Ups & Downs Over the past many years, in conversations with some friends and acquaintances about Yom HaAtzma'ut, the following statement - or words to that effect - has been made more than once: If only it wouldn't be in the middle of S'firat HaOmer... I might celebrate it too. Then there was the time I wanted to schedule a Yom Yerushalayim celebration for my youth group. I asked the rabbi permission and he said, "sure". (Nice.) I added that we were planning to have live music. Again, "No problem". (Nice.) Then I decided to make sure and avoid a problem at a later time. I said that the celebration would be on 28 Iyar. "Oh", said the rabbi. How about moving it until after Rosh Chodesh Sivan. But that's not Yom Yerushalayim. So do it without music. But that's not a celebration. There's an old story about a soldier who came to Chief Rabbi Herzog, and asked if he could get married on Yom HaAtzma'ut. Rabbi Herzog answered, YES. The soldier said, "really?" Rabbi Herzog said NO. But you just said yes? Correct. That was before you doubted my answer. S'firat HaOmer is not intrinsically a sad or mournful time. It became that way TEMPORARILY because we temporarily (albeit a long temporary) have no Beit HaMikdash. Let's go back to our beginning. The first Omer period (a mismoner for then since we had not yet brought the Omer offering in the Mikdash) was an exciting, busy (and nervous) period of time from the Exodus to the splitting of the sea to Mara to Refidim to Sinai, with the Manna and our first introduction to Shabbat and other areas of Mitzvot, with our preparation for Matan Torah. That alone would be commemorated with joy. The next aspect of the Omer was the counting from the barley offering of the second day of Pesach until the Two Loave offering of Shavuot. That made the Omer period very much like Chol HaMoed, with Pesach and Shavuot as the first and last day(s) of Yom Tov. Overall, a joyous period. Then the Beit HaMikdash was destroyed. And the Barley Offering ceased. And the Two Loaves offerning ceased. We can say that at first, there was an emptiness. Without the offerings at either end of the Omer period, the command to count between them became hollow. Then a melancholy crept in. And then the mournful nature of the Omer developed. The tragic deaths of the students of Rabbi Akiva, specifically during this time of the year, and specifically for the reason stated in the Talmud (their lack of respect for each other) gave the idea to our Sages, so to speak, to introduce a "mild" level of mourning during this period. It still retains its original function – that of TIKUN, repair of character shortcomings and general self-improvement, with the story of the students of Rabbi Akiva as an additional incentive. Events of the Crusades also contributed to the mournful aspect of the Omer. The ultimate goal of the Omer, however, is its restoration to a festive period celebrating the renewed Mikdash service (speedily in our time). Lag BaOmer starts us on the Omer upswing. As does the non-mournful days before Rosh Chodesh Iyar or after Lag BaOmer, according to minhag. Yom HaAtzma'ut and Yom Yerushalayim also are further steps in the right direction. If one feels that the establishment of the State and the reunification of Yerushalayim were each (in their own ways) steps towards the Geula, then they also become Lag BaOmer-like days in the otherwise mournful period that show us the light at the end of the tunnel and challenge us to increase our efforts to become the kind of Jews and people, and the kind of Jewish community and nation, that will truly bring the Complete Geula. Sedra-Stats TAZ M'TZ both of the 54 sedras 27th 28th of 10 in Vayikra 4th 5th lines in a Sefer Torah 128 159 287 parshiyot 9 7 16 p'tuchot (open) 5 4 9 s'tumot (closed) 4 3 7 p'sukim 67 90 157 rank 48th 42nd words 1010 1274 2284 rank 48th 39th letters 3667 4697 8364 rank 48th 39th MITZVOT 7 + 2 11 + 0 18 + 2 NOTES: Tazri'a is a very small sedra; only 6 others are shorter M'tzora has longer p'sukim than average, hence its rise in rank for words and letters Tazri'a & M'tzora are combined in 12-month years and read separately in 13-month years Aliya-by-Aliya Sedra Summary Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23 Perek 12, the shortest in the Torah with 8 p'sukim, deals with "birth". A woman becomes "ritually unclean" following a (normal) birth - one week for a boy - and on the 8th day the boy is circumcised - and two weeks for a girl. This period of TUM'A is followed by a special "waiting time" of 33 or 66 days for boy or girl respectively, after which the mother is to bring the korbanot of a YOLEDET. The whole issue of the "ritual impurity of a woman having given birth" constitutes a mitzva [166], as does the bringing of the sacrifices [168]. This portion of the Torah is also the source of the general prohibition of eating "sacred meat" while in a state of "ritual impurity" [167]. MITZVA WATCH G-d spoke to Moshe... speak to Bnei Yisrael... and on the 8th day you shall circumcise... Sounds like a command. It is. How come it isn't counted among the 613? It is, but not from here. MILA is counted from Parshat Lech Lecha rather than from here in Tazria. From Tazria, one might think that MILA is the removal of the foreskin, and that's about it. From Lech Lecha we see the whole idea of a commitment and covenant with G-d symbolized by the performance of MILA. The context of Tazria is post-Sinai and in the language of command, yet the anecdotal context of Lech Lecha and Avraham Avinu define what this mitzva really entails. Brit Mila is unique in having two mitzva-brachot, the texts of which show us the whole picture. First comes AL HAMILA, the bracha for the act of removing the foreskin - something which takes a second or two of the Mohel's time. Mitzva to do. Cut. Done. Immediately after the Mohel says that first bracha, the father of the baby says the second bracha - to enter him into the covenant of Avraham. This bracha, also a Birkat HaMitzva, is not transferred to the Mohel, as was the first bracha, and does not refer to an aspect of the BRIT that is completed in a very brief period of time. Rather, it expresses the lifelong commitment of the parents of the child to raise him as a Jew in every sense of the word. We can even say that the Torah, Chupa, and Maasim Tovim that we wish upon the baby is actually part of the mitzva of BRIT MILA. To say it in other words, the mitzva of MILA might be presented in Tazria, but the mitzva of BRIT MILA is best taken from Lech Lecha. Furthermore, because we have already been commanded on MILA back in Lech Lecha, the Gemara teaches us some "new" aspects of the mitzva from the "repetition" of the mitzva here. E.g. that an 8th day Mila can be performed on Shabbat. (And that this applies only to a birth through the birth-canal, as opposed to a C-section delivery whose Mila is not done on Shabbat.) That Mila cannot be done at night. TAHARA & TUM'A To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life on the one hand and the absence thereof, on the other. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A. Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well-being. After the parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various skin afflictions). The rest of Tazria and most of Metzora deal with this topic. A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology as well). Under certain circumstances, the kohen might declare the afflicted individual a METZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quarantine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered. A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared. The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguishable to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei. Only certain times of the day are permitted for examining a NEGA, because of the different effects of light and shadow. The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active. The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being. MITZVA WATCH Why all the detail? Why are there so many different types of NEGA'IM? Perhaps it is because WE are all different. So many different types of people. So many different temperaments. So many different sins. And so many different personal reactions to our individual situations. We need to feel this individuality. It helps us be responsible for our own deeds. One imagines that the kohen-examiner played the role of counselor too. Maybe sensing a disturbed soul that need TIPUL along with the NEGA. Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39 This portion discusses burns on the skin and different colorations within the affected area. Keep in mind that a blemish of any sort is NOT Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared "Tamei". In fact, two people can have identical signs and one can be declared a Metzora, the other not so. And the treatment of each case is completely different as a result. This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems. To help understand this idea better, think of the following analogy: There are physical afflictions and psychological problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention. This was only an analogy, but this is one of the lessons, of Torah HaMetzora, the laws of N'GA'IM. The laws regarding the state of ritual impurity resulting from Tzora'at constitute a positive commandment [169]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170]. Among other reasons, this would remove an important indicator for the inspecting kohen. Let's run with the analogy. If a doctor notices that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the specific rash. In the case of N'GA'IM, it would be prohibited to treat the Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated. Shlishi - Third Aliya - 15 p'sukim - 13:40-54 Certain cases of baldness are discussed in the first part of this portion. Usually, baldness is just baldness. But occasionally, the skin that is exposed when the hair falls out is blemished in specific ways which might mean Tzora'at. A person who has Tzora'at, tears his clothes, lets his hair hang loose, and must announce in public that he is TAMEI. The proper conduct of the Metzora is a mitzva [171]. The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot [172]. [SDT] Baal HaTurim points out that pasuk 42 begins and ends with burning of the "infected" garment. This teaches us that the method of disposal of something that is ASUR B'HANA'A (forbidden to derive any benefit therefrom) is by burning. R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20 The topic of "afflictions of garments" is continued in this Aliya. The fact that there is such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately. When two sedras are combined, the "bridge aliya" is always R'VI'I. The afflictions dealt with in Tazria are immediately dealt with by the procedures described in M'Tzora. The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva [173]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174]. The rules of ritual immersion in general, come from this context [175]. [SDT, a longish one] The 12th and final chapter of Mishna Chulin deals with the mitzva of Shilu'ach HaKen (the sending away of the mother bird). The final mishna in that chapter deals with the situation when that mitzva might clash with the purification of the M'tzora. What if the only bird available to the M'tzora for his atoning offerings is a mother dove hovering over her nest? Do we say the positive mitzva of Taharat HaM'tzora overrides the prohibition of taking the mother bird? This would seem to fit a general rule: a positive commandment overrides a prhibition (Asei docheh lo taasei). Yet this is not the case. Even for a mitzva, and even when the bird will be released alive, as is the case of the second of the M'tzora's two birds, one may not violate the Shilu'ach HaKen mitzva-prohibition. There are technical reasons based on the wording in the text of the Torah for this rule. Yet there might be another concept afoot. Shilu'ach HaKen is a "showcase" mitzva. It is one of the rare mitzvot for which a reward is specified - Arichat Yamim (lengthening of life, the exact meaning of this is disputed, but the reward is nonetheless expressed). The mitzva defies common logic and reasoning. It contains enigmatic qualities of a CHOK - a Divine imperative, not readily explainable. And its reward is implied for many other mitzvot by reasoning of a Kal VaChomer - if this mitzva is rewarded thusly, then certainly the more difficult mitzvot must carry with them great reward. (Although we are cautioned not to act in order to receive reward, and although we cannot compare one mitzva to another since we "don't know how G-d keeps score", we do have a sense of the truth of the logic expressed by the mishna.) Be that as it may, we can possibly learn that the pursuit of personal improvement may not be at the expense of others, be they human or animal. [Note: this is only food for thought and should not be generalized; doing so can lead to contradictory notions.] The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above [176]. [SDT] Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor in the area of N'GA'IM. Note the use of the blood of the korbanot as well as the oil that the purifying M'tzora brings. Many of the same things are done to both - sprinkling, dabbing the earlobe, thumb and big toe. This has been an observation with no explanation of the significance. Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32 A person who cannot afford the animals for the sacrifices, is to bring one sheep and two birds as his offering. The Torah describes the rituals involved in these offerings. It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner. Thus ends the section of the Torah dealing with afflictions to the individual. ZOT TORAT... this is the body of law of one afflicted who cannot afford the full set of korbanot. Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15 The Torah next discusses Tzora'at that can afflict a person's house. This can only be in the Land of Israel, in a house made of specific materials, and under specific conditions [177]. Once again, it is the kohen who makes the determination as to whether Tzora'at does exist, or a professional house painter should be consulted. In the case of a "house plague", there are procedures to be followed and purification processes, including korbanot to be brought. [SDT] Not only does a person's body contain elements of spirituality, but even him home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation. It's worthwhile to point out again, that the manifestation of a NEGA and some kind of rot, mold, fungus, or whatever can be EXACTLY the same. If a kohen sees it and declares ritual impurity, then it is a NEGA HABAYIT. And if he doesn't see it, then it isn't. Even if a non-kohen expert in the field identifies it as a NEGA. And it is possible that a kohen was about to declare a house TAMEI and he finds out the the home-owner is a CHATAN in his first week of marriage, then he won't make the declaration and there is no TUM'A. It is all "the way a kohen sees it". There's a lot to ponder here. This portion begins with a summary of different types of NEGA'IM. Smallest p'sukim in the Torah has 3 words. There are only 13 (maybe 14 if you consider a parsha break to actually split a pasuk into two p'sukim) in the whole Torah. Here in M'tzora are two 3-word p'sukim back-to-back. Is there anything special about these 3-word p'sukim? I don't know for sure, except that in some Sidurim there is the list of the 3-word p'sukim (plus some "special" p'sukim from elsewhere in Tanach) in the Motza'ei Shabbat readings (after the Z'mirot). Probably Kabalistic. Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. (As such, there is a close relationship between the different themes of the sedra. Interesting, is it not, that there are doctors and clinics today that specialize in dermatology and venereal diseases.) The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect [178]. The one afflicted, must bring special korbanot after a purification process [179]. Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33 There is also a "ritual impurity" (of a lesser degree - one-day type) in cases of normal seminal emissions [180]. A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181]; its negative counterpart is in the next sedra. A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent. These rules and procedures constitute a mitzva [182]. Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact. Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation. The son of the Nodeh B'Yehuda explained why beautifully. One of the causes of Tzora'at is stinginess. Even the term in our Vidui can be seen as a play on words - TZAROT AYIN. If a rich man brings a poor person's korban, in this case it is an indication that he hasn't healed. The korban cannot bring atonement. The requirement of the korbanot at the conclusion of the period of impurity [183]. The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity. The last 3 p'sukim of the sedra (which are reread for Maftir) serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity". Haftara - 18 p'sukim -M'lachim Bet 7:3-20 The Haftara tells the story of four M'TZORA'IM (lepers, not the greatest translation) who decided to enter a Syrian camp to find food. They found that the Syrians had fled. They reported the status of the enemy camp to the guards of the Jewish city. As Elisha had prophesied, the famine ended on the following day and grain and food was found. Rabbi Jacobs in A Haftara Companion says that aside from the obvious, but seemingly shallow connection between sedra and Haftara – both mention TZA'RA'AT – there is a deeper lesson to be learned from the Haftar. Four people who were outcasts, no one would touch them, they were isolated from their society, they were on their own during very difficult times, nonetheless embarked on the path of spiritual improvement by being concerned with their fellow Jews and reporting the condition of the enemy camp so that others would be able to obtain food and be saved. If, as mentioned earlier in the Sedra Summary, one of the causes of TZA'RA'AT is stinginess, then the intrepid four of the Haftara are indeed on the mend. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 84 • Payment of the debt by money or cash equivalent Reuven owes Shimon $100. Either he borrowed it from Shimon or his car ran over Shimon or he painted Shimon’s house and Shimon owes him the money. Ordinarily debts are paid in cash, unless stipulated otherwise, when the obligation is about to be incurred. Thus the parties can stipulate that Reuven will clean Shimon’s radio store and Shimon will pay Reuven by giving him two radios at wholesale cost. What of the situation where the parties did not stipulate how he debt shall be paid and now Reuven, the debtor, owes Shimon, the creditor, $100? The debtor is about to repay the creditor the $100 that is due. The debtor has $100 in money (cash or cash in a bank on which he can write a check for $100), personal property (such as watches worth $100), and land worth $100. The debtor may want to pay the debt in cash or by writing a check. Or the debtor, being in the watch business, may want to pay the debt in watches. Or else he has no need for the land and would like to pay the debt by transferring the land to the creditor. Does the debtor have a choice? Does the creditor have a choice to state that he wants to be paid in watches or in land rather than in money? In halachah. in many instances the delivery of personal property or realty to a person is a cash equivalent. Thus, at a wedding ceremony the groom betroths the bride with a ring, which is being given to her as the equivalent of cash. No greater catastrophe, than the Holocaust has ever befallen a people due to the conduct of Gentiles, while most of the other Gentiles of the world stood by in silence. Unfortunately, the Holocaust did very little to correct the attitude of such Gentiles toward Jews. Thus there is a natural fear of the Gentiles who could and often do punish Jews without provocation. Thus. if a debtor states that he does have money, but it belongs to a Gentile and he is holding it for him, or that he owes it to the Gentile, and if he were to pay the money to his Jewish creditor, the Gentile creditor might have the Jew punished or imprisoned, his statement is taken seriously. The halachah makes mention of this fear and how it affects the collection procedure. The accepted and anticipated practice is that debts will be repaid in money. If the debtor has money adequate to pay the entire debt or part of it to the creditor, he must pay in cash as much as he has toward the repayment of the debt. He cannot decide, without the consent of the creditor, that he will pay by the delivery of personal property or real estate (cash equivalent) to the creditor. If the debtor has money and desires to pay in money, the creditor may not state that he desires to be paid in cash equivalent. If, Beth Din determines that the debtor who claims that he has no money has money and is lying when he states that he has no money, Beth Din may compel him to pay in money. The creditor may have a ban proclaimed against those persons who, although they have cash, make payment to creditors in cash equivalent. The debtor is not required to pay the creditor in money if it will cause danger to the debtor, as where he owes the same amount of money to a strong-armed person as he does to the creditor. He may allege that he must use the money to make the payment to the strong-armed person and pay the creditor in cash equivalent. A debtor who claims that he has no money but has personal property or real estate may pay in cash equivalent and need not sell any of his assets to pay in money. He is not compelled to take an oath that he has no money. If the debt arose from a sale of merchandise on credit, then the buyer/debtor must pay the seller/creditor in cash, since it is anticipated that all sales are for cash. The debtor will be required to sell assets to pay in money. A debtor who is reputed to be wealthy is compelled to pay in money, although he pleads that the money in his possession is not his. If a debtor has cash equivalent and he is seen as in possession of money, but he claims that the money does not belong to him, his allegation is believed without the necessity of his taking an oath to that effect, and he may pay in cash equivalent. If the debtor pleads that the money in his possession belongs to a Gentile, and the creditor suspects that it belongs to the debtor, the creditor may ask that a ban be proclaimed against all those who know if the debtor has any money to come to Beth Din and testify. If it is known or determined that the debtor did not tell the truth regarding the money in his possession, then he is no longer believed in the current litigation regarding the debt, and he is compelled to make payment in money even if it entails his selling personal property or real estate to be able to make the money payment to the creditor. If it is known that the Gentile has a claim on the assets of the debtor and the creditor is afraid to take real estate and cash equivalent because of that claim, the debtor has the responsibility to sell the realty and to pay the creditor. This applies to all situations where the creditor will suffer a loss by receiving cash equivalent. and the debtor must sell his assets and pay in money. All that has been said above is the status of the halachah as it has developed over 35 centuries. I submit that at the present time, when barter of goods and/or services is very limited, all repayments should be made in money. In the case of the levy on the cash equivalent of the debtor, the assets will be turned into money at the sale. When the debtor has no money, but does have real estate and personal property, the payment must be in personal property if either party so desires. The debtor then has the choice to select the personal property to be given as the cash equivalent, and the creditor has no choice in which personal property is to be given to him. If the debtor has only cash equivalent, the creditor may insist that he does not want to be paid until the debtor will have money. All of the personal property of the debtor is sold until sufficient proceeds of the sales are realized to pay the creditor. After all of the personal property is sold and there is still a deficiency to be paid to the creditor, the real estate of the debtor is sold. When the real estate is sold, it is sold subject to any prior liens on the real estate. The legal field of collecting debts is a very large field; the foregoing is only a tiny view to acquaint the reader with the first hurdle to be overcome in collecting a debt. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.101 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 the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. BRIT MILA Our parsha begins with the laws of the tuma of a woman who gives birth to a boy. By the way, it mentions that the boy should be circumcised on the eighth day (Vayikra 13:3), in accordance with the covenant made with Avraham in Bereshit (17:12). The Tur writes: “This mitzva is greater than other positive commandments, for it involves the punishment of excision.” (YD 260). The only other positive commandment with this punishment for omission is the Pesach sacrifice. Both commandments are symbols of belonging to the Jewish people, so it is logical that neglecting them is punished by karet. A REPAIR A recurring theme in the sources on mila is the idea that it is a repair. When the Roman ruler asked Rebbe Akiva why the Jews perform circumcision, which he viewed as marring the body, Rebbe Akiva pointed out that on the contrary everything we enjoy in the world is improved by human intervention. From wheat grains we make fancy pastries, from stalks of flax we make beautiful garments, and so on. (Tanchuma Vayikra 12:3.) We can find a source for this idea in the Torah. When HaShem makes the covenant of the mila with Avram, He uses the name “Shad-ai”. (Bereshit 17:1.) Chazal connect this name to the word “dai”, meaning “enough”, saying that this name reminds us that HaShem created the world with limitation. “I am the one who said to the world, Enough!” (Chagiga 12a.) G_d is saying to Avram, I am the G_d who created the world with limitation and imperfection; you go before Me, perfect the world and make it a fit place for My holiness. In this way you will make yourself whole. In the Aleinu prayer we pray that we will be able to “repair the world in the kingdom of Sha-dai”; again, this name of HaShem is associated with our role in repairing the world. HaShem didn’t give us a perfect world but rather a perfectible one. Human activity is essential to improving and repairing the world. Even the human body is not perfect, for men are born with a superfluous part, the foreskin. The brit mila, performed on the infant on the eighth day when he is only a week old, reminds us that if we want to repair the world we must start by repairing ourselves. MILA AND TUMA Our parsha deals primarily with the skin affliction tzara’at – often translated as “leprosy” though it is unrelated to the disease we call leprosy today. Why then is circumcision mentioned? Our Sages learned that the verse teaches us that we may perform a mila even if the foreskin is leprous – even though cutting off tzara’at is usually forbidden. (Shabbat 132b.) Let us examine the inner meaning of this law. Chazal taught that tzara’at is a kind of spiritual affliction which is a punishment for lashon hara – malicious gossip. This is learned from Moshe, whose hand whitened when his words suggested that the Jewish people were of weak faith (Shemot 4:1-8 and Rashi), and from Miriam who was stricken when she questioned the uniqueness of Moshe’s level of prophecy. (Bamidbar 12:1-10). Immediately following the prohibition to cut away leprous skin is an admonition to remember what happened to Miriam, which Rashi explains is a warning to refrain from malicious gossip. (Devarim 24:8-9.) The message seems to be that if a person is “infected” with this sin, it is of no use to remove the symptoms without treating the underlying disease by improving our moral character. The main kind of lashon hara punished with tzara’at is denigration of the Jewish people as a whole, such as questioning their faith or the level of prophecy which leads them. And even the severity of ordinary gossip is related to the fact that all Jews who adhere to HaShem’s covenant should be considered basically righteous. So saying lashon hara can be seen as a kind of separation from the Jewish people, symbolized by the isolation imposed on the metzora. Removing the affected skin can represent a desire to conceal this separation without dealing with it. But the mila is the ultimate symbol of connection to the Jewish people. A man who cuts off a leprous orla is not denying his separation from the nation but rather repairing it by affirming his adherence to the covenant. So this particular excision is not included in the prohibition. When Eliahu’s words seemed to question the Jews’ commitment to the covenant, HaShem did not punish him with tzara’at, but did order him to witness each and every brit mila so that he could testify that we do indeed adhere to the brit. (Zohar Lekh Lekha, I: 93a; Vayigash, I 209b.) This confirms the idea that while tzara’at is a punishment for the sin careless speech, the mila is a rectification of this sin. Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. Rabbi Asher Meir is writing a new on-line Q&A column on Jewish Business Ethics, "The Jewish Ethicist". See it at the JCT Center for Business Ethics, www.besr.org/ethicist, or at www.aish.com in the section on work. 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... We have used this section of Hemdat Yamim to share those questions and answers from our internet service which we feel would be enlightening. As our readership are primarily knowledgeable shul-goers who live in Israel, only a small portion of the questions received from all over the world, directly and through the broad-serving OU web-site, are appropriate to share. On Yom Ha’atzmaut, with the concept “ki mi-Tzion teitzeh Torah” on our mind, we are presenting a (non-scientific) survey of the types of question(er)s we deal with. Some 10-20% (we can’t always tell) of the questions come from curious non-Jews. Typical queries include the Jewish view on Messiah, afterlife, ethical issues, Jewish practices they have observed, etc. Often, college students need to research the Jewish view on a given topic. Bible-study groups sometimes want to find out the classical “Hebrew viewpoint.” 50-60% of the questions are from Jews of little or no Jewish education. They may turn to us because they lack contact with any local rabbi (if there are), they are interested in an authoritative, Orthodox approach, or they want anonymity. Questions include areas of halacha which they do keep (many write that they have begun keeping more mitzvot recently; a woman wants to light candles early Friday morning, to enable her (?) to work late Friday night); Jewish concepts that bother them (G-d’s anger, gender issues); how Judaism deals with “issues;” personal advice (a woman who wants to refuse a get because she doesn’t plan to remarry in temple and her husband doesn’t deserve one), understanding Torah verses; kids preparing for youth group discussions. Around 30% of the questions come from knowledgeable shomrei mitzvot. It is not always clear whether it is anonymity, convenience, or authority or geography which draws them. When we get the feeling we are being used by one side of a communal dispute (minhag in shul, “the community did something wrong,” etc.), we usually respond that we will only answer the communal rabbi on the issue. Common questions include kashrut, Shabbat, matters of modesty, davening. Some of these questions have been (and will, G-d willing, continue to be) featured in “Ask the Rabbi” or the “Vebbe Rebbe” in Hemdat Yamim and Torah Tidbits, respectively. “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) There is nothing that restores the soul, purifies the heart, deepens the mind, and brings one closer to our Father in Heaven, than a story of heroic deeds. Come and see: The Blessed Holy One relates the stories of B'reishit first, before spelling out all the laws of the Torah. - Rabbi Nachman of Bratslav Rite and Reason by Shmuel Pinchas Gelbard Q Why do Teimanim (Yemenites) count the Omer in Aramaic? A Most prayers and rituals that are in Aramaic date to the period of Jewish History when Aramaic was the spoken language and better understood than Hebrew. There was a particular need to not just "recite" certain passages, but to understand them as well. [The statement of BITUL - nullification of Chametz is a good example. In order for it to be effective, the words of BITUL must be understood. Hence, the traditional text is in Aramaic.] So too with the counting of the Omer – the understanding of the count is necessary for the mitzva to be properly performed. Q Why is there no SHE'HE'CHE'YANU (SH) for the counting of the Omer on the first night? A SH is only said on a mitzva that affords some pleasure (or is connected to a Festival that gives pleasure]. Since with S'firat HaOmer there is a sense of anguish over the destruction of the Beit HaMikdash, SH is not said. A SH is not said at the beginning of the counting, since it is possible that one may forget to count on one of the days, retroactively invalidating the bracha. A The time for S'firat HaOmer depends upon when the first day of Pesach occurs, as stated in Vayikra 23:15, And you shall count for yourselves from the day after... So technically, the SH at the Seder table also goes for the Omer. A S'firat HaOmer is considered to be a preparation for Shavuot, and not a mitzva of its own. It is more like a MACHSHIR MITZVA (an act that facilitates the fulfillment of a mitzva). Therefore no SH is said. RITE and REASON is available at local Sfarim stores, in the original Hebrew as well as in English translation. It makes a great gift... even for yourself! Dear Torah Tidbits Reader, Parshat Tazria-Metzora re-introduces us to the mitzva of milah, circumcision, and it brings to mind an interesting discussion between the evil procurator Turnus Rufus and Rabbi Akiva. “Whose deeds are more worthy, those of G-d or those of human beings?” asks the Roman. Rabbi Akiva offers the strange response that the deeds of flesh and blood are more pleasant. Rufus is amazed, for in his opinion, the creation of heaven and earth far supercedes any creation of Man. Further in the debate, Rufus asks R. Akiva, “Why do you perform circumcision?” R. Akiva responds by presenting Rufus with several ears of corn and some tasty buns. Again he proclaims: “These are the works of G-d and these are the handiwork of men. Are these [buns] not tastier than the ears of corn?” Rufus then inquires, “If Hashem desires circumcised Jews, why are boys not born already circumcised?” Akiva responds with another question: “Why,” he asks, “should an infant be born with an attached navel cord that will only be removed later by the mother?” The answer, notes the Midrash Tanhuma, is that it is the precise will of Hashem that we be partners with Him in the creative process. Mila and other mitzvot then serve as the means by which we can and should attach ourselves to Hakadosh Baruch Hu from our very first days until the very last. Sincerely yours, Menachem Persoff, Director, Israel Center ParshaPix At the top are two baby carriages, one is blue and the other pink, the boy's is labeled 7+33 and the girl's is labeled 14+66. These are references to the period of TUM'A and TAHARA of the YOLEDET. The knife is for MILA (of the boy). The lamb and dove represent the KORBANOT of the YOLEDET. All expressed in the opening portion of Tazri'a. The hand is afflicted with a NEGA. So is the shirt. The NEGA'IM of the body and of certain garments is presented in Tazri'a. The afflicted house further down the PIX is for NIG'EI BAYIT which is discussed in M'TZORA. The chameleon represents the many examples of changes of coloration of N'GA'IM. The razor is to shave the METZORA at the conclusion of his period of ritual impurity, including his eyebrows, as depicted by the pair of eyes and the one missing brow. The two doves, the hyssop, and the EREZ tree are all part of the purification of the METZORA. The ear, right thumb and right big toe are of the KOHEN for the oil (and blood) of some of the METZORA's offerings. The mosquito is a PPP - solve it and win a prize. TTriddles TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best SOLID solution set submitted each week (there isn’t always one) wins a double prize — a CD from Noam Productions, located at 8 Malchei Yisrael in Geula and at the Rav Shefa mall, and a gift (game, puzzle, book, etc.) from Big Deal, located at 15 Malchei Yisrael in Geula, Rechov Lunz right of the Ben Yehuda midrachov in the center of town, and on Rabbi Akiva Street in Bnei Braq. 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 (Sh’mini) TTriddles: [1] Sh'mini's Motza"Sh imperative [2] The atoning endless wagon [3] Who would identify the FM as R? [4] Almost milk, mustard, and the donkey-hitter A modest offering of TTriddles, the solutions of which are hereby presented. [1] This one was a give-away. Vayikra 10:10 says, U’L’HAVDIL BEIN HAKODESH U’VEIN HACHOL. And you shall differentiate between the sacred and the profane. [2] This TTriddle uses the language of the good old cryptic crossword puzzles. A wagon in Hebrew is AGALA. An endless wagon means drop the HEI and you get AYIN-GIMMEL-LAMED, EIGEL, calf. The sinning calf, so to speak is the EIGEL HAZAHAV. The atoning calf (endless wagon) is the EIGEL that Aharon brought on the inaugural day of Mishkan function. [3] The FM, foreign minister, is Shimon Peres. Peres is one on the non-kosher birds mentioned in Parshat Sh’mini. Targum Onkeles for Peser is AR, ayin-reish. So who might identify the FM as R? Yemenites and others who speak Aramaic. [4] Almost milk is almost CHALAV, namely CHAGAV. Almost mustard is almost CHARDAL, viz.y CHARGOL. The donkey hitter is BIL’AM, a one-letter switch gives you SAL’AM. These are three of the four type of locust and grasshoppers that are permitted to be eaten. (Pickling and sun-drying seem to be two popular ways of preparing locust for eating. I also came across a few recipes on the web for locust stew. For those of us without the Tridition necessary to allow eating of locust today, look what we have to look forward to in the time of Sanhedrin.) This week’s winner is ZviR, who has become to TTriddles what Steinhart was to PPP. People who get even one of the TTriddles are encouraged to be in touch with the TTriddles solution submission department, so that we can gauge how people are or are not handling TTriddles. This week's TTriddles: [1] What happens to a jacket that gets a bit angry or envious? [2] South America's Big Bird relocates in Hobart and is called ------ [3] The joy, happiness, bride & groom of the Haftara [4] bitrimot [5] Spin and win big 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 Limited registration.• Option for 3-4 day trip to Poland (July 18-23) Stay tuned for more exciting summer programming! Rabbi Michael Fredman, Director; Daniella, Ilana, Sara, B'not Sherut; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net NESTO • Native English-Speaking Teen Olim Yom Hazikaron was commemorated this past Tuesday night by NESTO while overlooking the walls of the kotel. Rabbi Yehoshua Rubin, Talmud Rebbe and famed musician/poet lead the evening with a series of moving songs, poems, and insights into what it means to be alive, with full dreams overlooking the most sacred city for the Jews, while at the same time, thousands of others, the same age as the kids sitting around him are dead and buried. We remembered those who died while trying to defend the same site that we were sitting upon with respect and gratitude. We thank Rabbi Rubin was his moving and sightful program,and as a group, join collectively with all members of the Israel in praying for a true peace in Israel, and abroad for all Jews. As a culmination of two days of Israeli achdut, NESTOers are meeting together this Shabbat at Chashmonaim for our spring shabbaton. Details of this event will appear next week on these pages. Our NESTO NOTES, a forum for teen-age poetry, editorials and personal reflections is making its debut this shabbat. Be sure to drop by the Israel Center to pick up a copy. Shabbat Shalom, and Shalom al Yisrael, Rabbi Avi, Daniel, and Ilana. 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. NEW at the Israel Center 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 Rivka or Sarah will be happy to assist you on Sundays, Mondays, Tuesdays, and Thursdays from 9:00am to 1:00pm. Call them at the Center, 566-7787 ext. 249. TIYUL TALK The upcoming in-house SHABBATON is getting closer. See page 17. Registration continues at a nice pace. The Shabbaton is filling up. Procrastination can lead to being told that we are sorry but the Shabbaton (or Tiyul) is full. Being on a waiting list isn't such fun. Look the next few pages over, make your decisions, and call us soon to reserve your place. The Mystery Tiyul announced in past issues has been "solved" as a courtesy to those who'd rather not have to guess where they'll be going. See page 16. The EILAT tiyul is just around the corner. Note that the price is the same as it has been for the past several tiyulim down south. And it's a good price. So if you're thinking about Eilat, this is the time and this is the tiyul. See page 18. Check out page 23 for more tiyulim... from Artzeinu Tours. 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. LAST CALL Mystery Tiyul Wednesday, May 2 • Sponsored by Moadon Sanhedria in conjuction with the Israel Center HINTS... Highest spot in center of country, 360° view. • Underground spot with camouflaged exits. •Celebrate 100th birthday at a special location in a special way, two vidoes and an unusual tour. • Still another surprise site for your enjoyment, understanding, and appreciation of our wonderful country... plus Shulamit's choices & Shulamit's sweets 8:00am to 6:00pm • Bring lunch • 80NIS members (100 for non-mem) Sherlock Hemlock, world's greatest detective has provided the solutions to the mysteries above, for those who'd rather not have to guess: [A] Azrieli Observatory, 49th of the Round Tower, Tel Aviv [B] Ayalon pre-State secret munitions plant, near Rehovot [C] National home of JNF, Tel Aviv [D] Still a secret, but you'll enjoy it! Shabbat & Shavuot at Lavi with Young Israel and the Center FULL plus Waiting List • Call for last minute changes in availability - (02) 623 1361 Announcing our next Israel Center in-house Shabbaton Friday-Shabbat May 4-5 • Shabbat Parshat Acharei-K'doshim at the Seymour J. Abrams Orthodox Union Jerusalem World Center Davening in our beautiful Wolinetz Family Beit Knesset "Ohel Shmuel" Meals in the Blumenfeld Hall, Kiddush in the Teichman Youth Center (or in the Garden, weather permitting)•Mehadrin - Shmita L'chumra, meals catered by Schocketini Caterers Theme: Kedoshim: The sanctity of Interpersonal Relations Scholar-in-Residence: Rabbi Emanuel Feldman Featured Speaker: Rabbi David Jay Derovan, Director, Jewish Values Education Institute Davening & Z'mirot with the paticipation of Dr. Gerald Epstein 150NIS per person (165 for non-members) Housing: When you call to reserve a place for the Shabbaton (which you should do very soon, since we're keeping a limit to the number of participants - first come first served), tell us whether [1] you live in walking distance and don't need housing, [2] you are from out of the neighborhood but have a place to stay in the area, [3] you need home hospitality with a family in the neighborhood, or [4] you would like a hotel room at the Windmill (add 300NIS per COUPLE) Call the Center and dial 204 for Ita Rochel or 211 for the Tiyul Hotline Also... If you live in the proximity of the Israel Center and would be willing to host (sleeping only) Shabbaton participants, please call us. Thank you. Eilat at the Shalom Plaza •SUN thru THU, May 6-10 •Same wonderful 4-star mehadrin/shmita-l'chumra hotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS • leave 8:00am Sunday and return 6:00pm Thursday • Bring lunch for the first day • price: 1200NIS dbl. occ , 1300NIS (non member) Single suppl. add 400NIS Solar Energy Center at Midreshet Ben Gurion •Astounding view of Ramon Crater •from Aerial Platform "The Mirpeset" •The Carpentry Shop •Alpaca Farm • Ayit •Aram's Pillars • The "Fugarot" • Marine Agricultre • Tour in Southern Shani Brook• Galaxy Glass Boat • Hai Bar habitat tour • DEKELDOME most northern location in world•Oceanarium - Underwater observatory• Eilat's unusual capture at Netafim; • see Borders from afar •World-famous Dead Sea Works • and more...• Evening programs, shiurim, lectures WOW! What a list!! Even if you've come with us to Eilat previously, you can come again since almost all of the sites are new and exciting. Artzeinu Tours in conjunction with the Israel Center presents... THU, May 3rd & WED, May 9th • JEEP TOURS – excursions in the Judean Hills – fun, adventurous, educational, lots of Tanach. Book early to make sure you get one of the religious drivers. Price: $52/$59 Also: • TUE May 8th: Dead Sea area – off the beaten track • THU May 17th: Negev Tour • TUE May 22nd: Kivrei Tzadikim • WED May 30th: Amatzia Call 02 5871718 for more details Monday, May 21 • Yom Yerushalayim Early afternoon tour of the Old City • Unusual program • Unique slide show • Lunch • Stories of Yerushalayim • Guided by Yair Shalev Watch for further details. Did you take a great tiyul over Pesach (or any other time) that you think would be of interest to the Israel Center family? If so, give us a call and tell us about it. You might see it on these pages some day. 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