TOWARDS BETTER SHUL ETIQUETTE 
Amazing (interesting and heart-warming) how many people have responded to the different pieces on proper behavior in Shul. As long as this interest continues, and as long as there are new aspects of the topic to present, this "column" will continue to appear in Torah Tidbits. Our hope is that the contents of this column will help enhance our davening and the interpersonal aspects of shul experience.

One TTreader emailed to remind us that pelephones and beepers in shul are necessary for doctors and Hatzala-type people. He admits that silent-vibrate mode would be the best, but asks us to accept the noise in shul when necessary, because of the Piku'ach Nefesh possibilities. Concerning last week's comments on saying the Amida in such a place that others will not be blocked, there are shuls with signs that state exactly that: Please stand close to the front wall for the Amida, so that others can pass behind you... If the person davening has a "shtender", table, chair, etc. in front of him, it is permissible to walk past him, even within 4 Amot. Let us emphasize that the issue here (as in many of these topics) is both BEIN ADAM LAMAKOM and interpersonal. There is the halachic prohibition of passing before the davener, and there is the annoyance and ill-will that occurs when a person's path in shul is blocked.

We always must be sensitive to both aspects of halacha. On another issue... another TT reader raised the issue of guys taking off Talit and T'filin before the end of the davening. Although there is permission to remove them after U'VA L'TZIYON, it seems that it is far from ideal to do so without a pressing reason. The wholesale removal of T&T before the end of the davening SEEMS to project the impression that T&T are a burden to be unloaded as soon as possible. It also tends to bother and disturb other daveners, especially those saying Kaddish. Your feedback on this issue and others is welcome. 

RITE and REASON by Shmuel Pinchas Gelband 
Q Why does the post-Sh'ma bracha (morning and night) end with the words GA'AL YISRAEL (past tense of the verb 'to redeem"), and the bracha in the weekday Amida end with GO'EIL YISRAEL (present progressive tense)? 
A The bracha that follows the Sh'ma deals with Y'TZI'AT MITZRAYIM, that redemption having already taken place. The bracha-ending describes G-d as He Who redeemed Israel (from Egypt). The bracha in the central section of the weekday Amida is a bracha of request for redemption now and in the future, and therefore finishes with He Who redeems Israel. 
Q Why is the proper placing of the BIMA in the center of the Shul? 
A Firstly, so that all who come to shul will be able to hear the reading of the Torah. 
A Also, the is likened to the Golden Mizbei'ach that was placed in the center of the HEICHAL of the MIKDASH, between the Menora and the Shulchan. 
A And... the experience of Torah Reading is compared to the experience of Receiving the Torah at Har Sinai. At Matan Torah, the people of Israel stood around the foot of the mountain, with the mountain in the center. 

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 
The Creator cannot be deceived. Nor can a wise person be deceived. The community cannot be deceived - they are not fools. It is thus possible to deceive only oneself, and what wisdom is there in deceiving such a fool?
- Rabbi No'ach of Lechovitz

The essence of faith lies in the power of the imagination. Because what the mind can comprehend can no longer be a matter of faith.
- Rabbi Nachman of Bratslav

"Educate a youth the right way, And he will not turn from it, even in old age." (Mishlei 22:6) Only if he continues to educate himself in his old age.
- Rabbi Menachem Mendel of Kotzk

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