TT 464
Shabbat Parshat Tzav - Hagadol - Pesach
14-21 NISSAN 5761 • April 6-14 '01 

Halachic Times for Jerusalem
Correct for TT #464

Summer Time goes into effect in Israel on the night following the Seder (first night of Chol HaMoed, a.k.a. the first night of the Omer - "last night we didn't count")

The Z'MANIM that are given as ranges will cover a two week period, from THU to THU April 5-19. All ranges will be in Standard time for the beginning of the range and in Summertime for the end of the range. Keep that in mind when you extrapolate for dates within the range. You either have to add an hour to the first time before you calculate or subtract an hour from the second time, depending upon what date you are figuring for.

B'dikat Chametz, THU April 5, from 6:30pm
First BITUL declaration upon completion of search
Burning Chametz, FRI April 6, before 10:22am
No BITUL declaration with burning, this year
Candle lighting for Shabbat HaGadol - 5:26pm
Shabbat morning, April 7 - No eating Chametz (or Matza Ashira for Ashkenazim) after 9:02am
Shabbat - Second BITUL declaration by 10:22am
Shabbat - no "heavy" eating after 3:20pm
Shabbat out - 6:41pm. Havdala must be said in Maariv (VATODI'EINU) or with the statement, BARUCH HAMAVDIL BEIN KODESH L'KODESH. Yom Tov candles can then be lit (from existing flame) and then Seder set-up may begin
CHATZOT - midnight of Seder night - 11:41pm. Afikoman should be finished by then; ideally, Hallel as well.
Havdala - Sunday, April 8th - 6:42pm. Wine and Havdala brachot only.
Remember to count the Omer
Candle lighting for Sh'vi'i shel Pesach and Shabbat - Friday, April 13th - 6:31pm Summer Time
Remember to light as on every Friday - Bracha is L'HADLIK NER SHEL SHABBAT V'SHEL YOM TOV (no she'he'che'yanu)
Havdala for Shabbat & Yom Tov - April 14 - 7:46pm
Rabeinu Tam - April 7,8,14 - 7:20, 7:20, 8:24pm
"Other Z'manim"... (April 5-19)
Earliest Shacharit - 4:18am | 5:02am
Sunrise - 5:18am | 6:02am (5:23am | 6:06am)
Sof Z'man Sh'ma - 8:30 | 9:20 (7:44 | 8:32)
Sof Z'man T'fila - 9:34 | 10:26 (9:03 | 9:54)
Chatzot - 11:42am | 12:38pm
Mincha Gedola - 12:14pm | 1:12pm
Plag Mincha - 4:46pm | 5:53pm
Sunset - 6:06pm | 7:15pm (6:01pm | 7:10pm)
Remember: don't calculate dates within the range without first adding/subtracting an hour on one end.

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 Nissan was Shabbat (MAR 24) 17h 41m 10p. Add 14 days 18h 22m to find the Nigud (opposition, full moon) of Nissan, and you get Sunday (APR 8) 12h 3m 10p – that's a little after noon on the first day of Pesach. Therefore, last opportunity for Kiddush L'vana this month is Seder night (all night).

Tell Stories & Review Halacha
We call it SIPUR Y'TZI'AT MITZRAYIM, the story of the Exodus. That's what we are supposed to transmit to our children on Seder night. Did you ever wonder about the fact that the stories are mixed (heavily at times) with explanations of the details of halacha and minhag of Seder night practices?
The official answer for the TAM, the "simple" child", is "G-d took us our of Egypt with a strong hand". That implies the telling of the story, from the text in the Chumash and from Midrashim. But what about the answer to the CHACHAM, the wise child? Tell him, says the Hagada, the laws of Pesach [all the way through, until you tell him] that there is to be no dessert after the Korban Pesach. The wise children get a review of Halacha, in addition to - and often more so than - the account of what happened in Mitzrayim and as we were taken out.

A possible insight to help us understand the necessity and interplay of story and mitzva, comes from the command of the night itself. And you shall tell your child on that day saying - because of THIS that G-d did what He did for me when I went out of Egypt. As the Hagada tells us, we are commanded to tell the story of the Exodus specifically when Matza and Maror are before us. In other words, when we are performing those mitzvot and the other aspects of the Seder - then we tell the story. Then the story has its proper context. Apparently, to "just" tell the story, disconnected from the mitzvot, is not the goal.

Let us look at the famous Mishna of Rabban Gamliel, who told us to examine three things, without which we have not fulfilled our obligation of the night. Pesach, Matza, Maror. One must discuss the mitzvot of the night. But what is the reason given for each? Part of the story. Pesach, because G-d spared us when He was killing the Egyptian firstborns. Story. Matza, because of the haste with which we responded to G-d's taking us out of Egypt. Story. Maror, because of the bitterness of life for the Jews in Egypt. Story. But story in the context of the mitzvot that perpetuate the story.
And if the mitzvot give us the context from which SIPUR Y'TZI'AT MITZRAYIM is to be told, then it is the story of the Exodus that gives us insight into the performance of the mitzvot. These specifically, but all mitzvot in general.

Rabban Gamliel says that one has not fulfilled his obligation without speaking of the mitzvot. What obligation? Telling the story? Yes. Cannot do that without mitzvot. Maybe the other way too. The mitzvot cannot be properly performed without the story.

Sedra-Stats
25th of 54 sedras; 2nd of 10 in Vayikra
TZAV is written on 169.8 lines in a Sefer Torah 
8 Parshiyot, 7 open and 1 closed
97 p'sukim - 36th (same as Sho'f'tim, which is a bit larger than Tzav))
Sources say that TZAV has TZAV (96) p'sukim. Count them. Our Chumashim have 97. Either one-off doesn't bother G'matriya observers, or there was a slightly different p'sukim breakdown in the past. 
1353 words - 38th
5096 letters - 38th
3rd in Vayikra in all categories
MITZVOT
Tzav contains 18 of the 613; 9 pos. 9 prohibitions

Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 11 p'sukim - 6:1-11
After the preliminary descriptions of the different korbanot from last week's sedra, we now find the description of the daily service in the Mikdash.

After burning all night, the fires of the Altar are tended first thing in the morning (actually a bit before dawn). This first task of the day is relatively menial, although it was enthusiastically sought after by younger kohanim who vied for the honor of "T'rumat HaDeshen" [131]. The kohen performing this task would remove the ashes from the Altar fires and place them beside the Altar. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.

The fire of the Altar was to burn always [132] and was not allowed to be extinguished ever [133].

[SDT] The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HEE HA'OLAH... - It (the passage) is (equal to) the Olah (itself).

[SDT] The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (got bumped) from the ramp and was injured, the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected large number.

The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135] (there are exceptions to this rule, notably some of the "cakes" that accompanied the "Toda" offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", Psalm 100, on Pesach). The remainder of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134].

Levi - Second Aliya - 22 p'sukim - 6:12-7:10
Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136]. This mincha was not to be eaten [137], but rather was completely consumed on the Mizbei'ach.

The "chatat" [138] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.
[SDT] The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions.

Certain chata'ot, the blood of which was brought into the Mikdash itself, were not to be eaten [139], but rather completely consumed on the Altar.

[SDT] The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer.

Train of thought... This is one of many, many moral lessons that can be derived from the Korbanot. Why should we "waste our time" learning about Korbanot? That's what someone with very limited vision might ask. Maybe this is part of the reason.

Shlishi - Third Aliya - 28 p'sukim - 7:11-38
The Torah next discusses the Sh'lamim, [141] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline: dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142]; that which is left over must be burned [143]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for 2 days, becoming "Notar" on the 3rd.

It is forbidden to eat "Pigul" [144]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Altar was not something physical nor a mistake in the kohen's action, but rather an incorrect "kavana", of certain types. It is significant that improper thoughts alone can effect the sanctity of the korban.

It is forbidden to eat of a korban that has become tamei (ritually unclean) [145]. This is punishable by makot. It is required to burn tamei korbanot [146]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d).

Certain fats of kosher animals are forbidden to eat [147]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal.

Eating blood of a bird or mammal is a capital offense (from Heaven) [148]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is the reason for "kashering" meat.

What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. These are the rules of the various types of korbanot that G-d commanded us at Sinai.

[SDT] The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, is less severe (punishment-wise). If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban "Class-A Pigul. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" than that of place. (from a drasha by Rabbi Fabian Schonfeld.)

R'vi'i - Fourth Aliya - 13 p'sukim - 8:1-13
Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the special garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.

According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chronological order.

This portion of R'VI'I in Tzav contains the middle of the Torah in P'sukim. According to my (computer assisted) count, the midpoint of the Torah is between p'sukim 8 and 9 of Vayikra 8. This is one pasuk later than the standard Chumash says the midpoint is. This discrepancy might be explained by different treatment of Parsha breaks within a pasuk. Might be explained. There might be other reasons.

Again, according to my count, the midpoint of the Torah in words is contained within the Chamishi portion of Tzav. The words EL HAYESOD in Vayikra 8:15 is the midpoint, with EL belonging to the first half of the Torah, and YESOD being the first word of the Torah's second half. This midpoint is considerably earlier in the Torah when compared with the "traditional" midpoint of DAROSH DARASH, in Parshat Shmini, Vayikra 10:16.

Similarly, the ALEF of HU in 8:28 is the midpoint for letters, also far off from the large VAV in GACHON in Vayikra 11:42.

Chamishi - Fifth Aliya - 8 p'sukim - 8:14-21
A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the korban. The bull was slaughtered and part of its blood was put on the corners of the Altar and on its base. Parts of the bull were placed on the Altar; the remainder was burned outside the camp.

The first of two rams was next offered, as an OLAH. 

It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing..

Shishi - Sixth Aliya - 8 p'sukim - 8:22-29
The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.

[SDT] From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involvement in the whole process.

Some commentators speculate that had Moshe accepted his first mission at the Bush without continually claiming inadequacies, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership. Moshe was acutely aware that he was to pass the baton to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36
Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard. 

[SDT] Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. (And any Kohein could be the one in charge, not just the K.G.)
Aharon and his sons did all that G-d had commanded through Moshe.

Haftara - 21 p'sukim -Mal'achi 3:4-24
Unlike 5 (4 out of Jerusalem) recent special Shabbatot, when we read a special Maftir in a second (or third) Torah and a special Haftara, for Shabbat HaGadol that is not the case. We use only one Torah and we read Parshat HaShavua from it. We do, however, read a special Haftara.
Some opinions say to read this haftara only when Shabbat HaGadol is Erev Pesach (a rarish occurrence, like this year). The GR"A opined that we should say this haftara only when Shabbat HaGadol is NOT Erev Pesach. Common practice is to read it on Shabbat HaGadol in all cases, preempting the regularly scheduled Haftara.

The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Final Redemption. As such, this haftara helps us view Pesach in its proper perspective. Eliyahu HaNavi partakes of the Seder, so to speak. That G-d will send him before the Great day (of Complete Redemption) makes this Haftara the perfect expression of "Next year in rebuilt Jerusalem". Geula of the past always looks to the Geula of the future.

Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end the book of Trei-Asar on a positive note (Mal'achi being the last section of the Book).

Three other books of Tanach are similarly concluded. Can you name them?
Three other Shabbatot are named for their Haftara. Can you name them?
Sobering note: To say that the Haftara speaks of T'shuva is also to say that it speaks of widespread disregard for Torah and Mitzvot and a deterioration of proper interpersonal behavior. In fact, the Haftara speaks of what was, and what will be. What is - that is our present - must be examined by us to see whether we are more like the problem-filled Jewish society that the prophet addressed, or more like the realization of the prophetic vision.

Let's take the Haftara, then, as a challenge for our time. ZICHRU TORAT MOSHE AVDI... That part is a command. And that becomes our challenge, so that we can hasten the coming of Eliyahu and the Great Day that he will announce, to usher in the Geula Sh'leima, BIMHEIRA B'YAMEINU, AMEN.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 82 • Items exempt from the levy to pay the creditor 
Last week we discussed the procedure of making the lender feel secure so that he will have something in his hands if he has to enforce collection of the debt, and those things that are exempt from being used or seized as collateral. In this week's lesson we discuss the procedure to be followed in gathering the assets of the borrower and making a levy on them. By levy is meant that Beth Din will sell them and use the proceeds thereof to pay the lender the outstanding debt. 

Just as there were items that were exempted from the seizure for collateral, so is there an exemption of certain items from a levy. This lesson describes the items that are exempt. 

Beth Din, upon application of the lender, who either has a judgment against the borrower or the admission of the borrower that he owes the money, orders the borrower to give it a list of all of his assets, including real estate, chattels. cash, notes of indebtedness, household effects, food, work tools, and anything else of value, no matter how small. Beth Din then exempts the following items from its levy: (i) foodstuff for thirty days, the foodstuff is the type of food eaten by a person of average means in the community , not by people who are rich or by people who are poor. The poor status of the borrower is not relevant for this purpose: Even if he is poor, he is given the foodstuff eaten by a person of average means. However, if he was rich he is given the type of food eaten by rich people. (ii) clothing for one year.

Whether the borrower was rich or poor. He is permitted to retain the clothing worn by a man of average means in the community. (iii) a bed to sleep in, together with bedding. (iv) table and chairs. (v) clothing for work including work shoes. ( vi) religious articles such as a prayer shawl and tefilin. If the borrower is a laborer, he has exemption for two each of his tools of his trade. If he has more that two of any kind, then he is left with two, and the balance may be levied upon. If he has less than two of one kind and more than two of another kind, then the excess item is not permitted to be exchanged for the items of which he has only one so as to enable him to have two of each kind. The exemption is only for the use of the borrower. It does not include any exemption for his wife and children, since it is not the obligation of the creditor but rather that of the entire community to provide the family of the borrower, along with any other poor persons, with necessities. They have the status similar to any other poor persons, who are provided for by the community. Otherwise it will be the lender who is subsidizing the debtor’s family. 

The creditor has no rights in any of the property belonging to the debtor's wife, although the debtor is using her property pursuant to the rights of a husband in the wife's property .Unless otherwise agreed upon between them, the property that a wife brings into the marriage(the dowry) may be used by the husband and all income therefrom belongs to the husband. Such property may be under the stewardship of the husband in of two ways. In either case he keeps all of the profits of the property. In one method, known as nichsai tzon barzel (iron sheep property), the husband guarantees to the wife that the property will be returned to her upon divorce or his death at the same value as upon the date upon which he took possession, regardless of whether he makes profits or loses money during his operation of the property. In the other method the property may be delivered by the wife to the husband as nichsai mulog (milking property), in which case the husband does not guarantee the value of the property when it will be returned to her upon divorce or the husband's death. In this situation any gain or loss in the value of the property is the wife's. In both cases the husband enjoys the profits and bears the losses in the operation of the property. 

Property that the husband transferred to the wife after the marriage and prior to the borrowing should be examined to see if the transfer was real or was illusory in order to protect the assets of the husband from levy by his creditors. Nor does the creditor have a right to any of the gifts given by the husband to the wife at the time of the marriage. As to gifts that the husband gave to the wife and children during the marriage, they belong to them, and the creditor has no rights to them, unless it can be shown that when the husband/father purchased the items, it was with the intent that they should belong to the husband with the wife or children permitted to use them.

If the gifts were of real estate that the husband owned at the time that he borrowed money from the lender, then the lender's lien attached to the real estate before the gift to the wife or the children and the creditor may levy upon such property. However, the dowry that the wife brought into the marriage as gifts to the husband may be levied upon by the creditor, since these belong to the husband. 

If at the time that the loan is made the borrower agrees that he will not seek any exemptions from levy, then the stipulation is binding on him and the lender can levy on all items belonging to the borrower. The stipulation of waiver is important. If the stipulation is worded in such away as to state that the laws of exemption will not apply in their situation then the stipulation would not be binding since it contradicts a Torah requirement that there be exemptions, and the law cannot be shunted aside. To effective the stipulation must state that the borrower will not avail himself of the exemption. The fact that the borrower liened all of his belongings to the liener is not a waiver of his intent to seek the exemptions provided by law, unless the waiver was explicitly stated. According to the majority opinion, the laws of exemption would not apply if the borrower took an oath to repay the loan. The other opinion holds that the intent of the oath was to repay out of property that is not exempt. There is an opinion that the exemptions apply only if the debt arose from a loan, but not from other forms of indebtedness, such as for wages. This opinion holds that the return of household Food preparation articles and Necessities are also not applicable except in cases of debts arising from loans. 

The subject matter of this lesson is more fully discussed in Vol. IV, Ch.97 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.

SALE OF CHAMETZ
We are required to get rid of our chametz before Pesach, and of course one way of doing this is to sell it to someone else - especially making an earnest sale to a non-Jew, who will be able to benefit from the chametz during Pesach. However, apart from this way of getting rid of one’s chametz for good, it has been a custom for thousands of years to allow a sale to a non-Jew in which it is understood that the plan is to buy the chametz back from the buyer after Pesach, after giving him a token profit on the deal (Tosefta Pesachim 2:12-13).

This is actually a very significant leniency. In some areas of halakha, reversible sales are not considered a valid way of circumventing prohibitions (see e.g. SA YD 174 1-3). Furthermore, sometimes these sales are not done in a way which is completely satisfactory from a strict legal perspective. Why is such a sale sufficient here?

The Rabbis:Rav Nissim Gerondi (Ran)Ra"N asked the same question regarding nullification of chametz. Where else in halakha do we find that we can evade responsibility for something merely by affirming to ourselves that we don’t esteem it? His answer is that on Pesach the chametz is not completely ours anyway - after all, we may not obtain any benefit from it! Since our level of ownership is weak, so also the requirements for evading ownership are weak. (Ra"N on the Ri"F, beginning of Pesachim, d.h. umahu.) This same idea can be extended to the idea of a sale which doesn’t meet the same standards required in other areas of halakha. (MB 448:17.)

Yet there seems to be an additional problem even if the sale is completely valid. Even though nullification of the chametz is really sufficient to avoid the problem of possessing chametz on Pesach, our Sages required eliminating chametz from the house completely; one reason is that if there is chametz in the house there is a chance that we may come to eat it. (MB 431:2.)

Why aren’t we afraid that we will be tempted to eat the chametz of the non-Jew? After all, he will never know the difference, since the chametz is invariably bought back right after Pesach. And while it is true that we must make a low partition to remind ourselves not to eat this chametz (SA CM 440:2), such a partition is not enough for our own chametz, which must be ruthlessly eliminated even if it is in an out-of-the-way place.

It seems that in this case our Sages relied on our inner instincts of ethical behavior. 

Once we have sold the chametz to the non-Jew, eating it would be stealing. Of course the non-Jew would never know about this theft, and even if he knew it would make no difference to him. Even so, Chazal relied on us not to touch a bit of chametz which does not belong to us. While our temptation to eat could overcome the severe religious prohibition of eating chametz on Pesach, they were certain that it would never overcome the ethical prohibition of stealing.

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 question and answer 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.

Torah Tidbits in the Palm of your hand • Technology serving Torah
Got a Palm handheld device? Take a look at Penticon's Pesach page There's some serious stuff and a new, fun Palmatza • www.penticon.com/products/pesach.html

ASK THE REBBE
from the virtual desk of the OU Vebbe Rebbe 

The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: After weeks of Pesach cleaning, I have in the past found chametz on or after Pesach. What should I do when I find it? Does it mean that I have sinned accidentally?

Answer: You need not feel guilty for missing chametz for the following reasons: 

(1) One who checks properly (as a human can) has fulfilled his mitzvah and does not violate the prohibition to possess chametz. This is because it is an oness (beyond control) or because, according to some, one violates the prohibition only on known chametz (see Ran and P’nei Yehoshua on Pesachim 2a; Pesachim 6a, 6b, 21a with commentaries); 
(2) Insignificant crumbs do not count for this prohibition (Pesachim 6b); 
(3) To solve the problem of significant chametz, which can cause problems, once found, the rabbis instituted bitul (nullification of) chametz.
If one finds chametz on Pesach, he may not rely on the bitul but should destroy it at the first opportunity (Shulchan Aruch, Orach Chayim 446:1). If one finds it on Yom Tov, it is muktza and should be covered with a vessel to avoid the possibility that it will be eaten accidentally (ibid.).

The prohibition on chametz which was in Jewish possession, after Pesach (chametz she-avar alav ha-Pesach) is a rabbinic injunction designed against those who violated the prohibition of possession. To strengthen the effectiveness of the injunction, it was applied even to the cases where the owner of the chametz should not be blamed for the mishap or did bitul (Shulchan Aruch 448:3,5). Thus, if one finds (unsold) chametz in his house after Pesach, he should throw it out.

“Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the 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 e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya Please leave the subject blank.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
If you want to pull someone out of the mire, it is not enough to stand above them with an outstretched hand. You yourself have to climb into the muck, immersing yourself fully in the mud. Only then can you grasp them with both hands and pull them out with you.
- Rabbi Shlomo of Karlin

Rite and Reason by Shmuel Pinchas Gelbard
Q In the margins of the Kiddush page in some old illustrated Haggados there are drawings of a rabbit hunt. How come?
A When Seder night falls on Motza'ei Shabbat (as it does this year), the procedure for reciting Kiddush is YAKNEHAZ (see last week's Seder insert for details on this). This acronym evokes the German word Jaagenhaaz, which means "rabbit hunt".
Q Some people dip the eggs in salt water before eating. Why is this?
A To recall the overthrow of Sedom which occurred on the night of Pesach, and Lot's wife who was punished "measure for measure" by being transformed into a block of salt. Her stingy treatment of visitors was the antithesis of our announcing at the beginner of the Seder: "Whoever is hungry, come and eat!" (Sefer HaToda'ah)
Q Some leave the cup of Eliyahu full and covered all night and recite Kiddush on it the next day (Chatam Sofer). Why is this?
A This is based on the maxim (Brachot 39b), "Since one mitzva was performed with it, let us do yet another mitzva with it."
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!

PESACH
We stop asking for TAL U'MATAR with Mincha on Erev Pesach. We continue to say MASHIV HARUACH in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pseach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekday Amida.
If one mistakenly says MASHIV HARUACH U'MORID HAGASHEM after T'FILAT TAL, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR...

Forgetting MORID HATAL (but not saying MHUH either) does not require repeating or even returning to say it.

First Day of Pesach
First Torah - five people, 31 p'sukim
Sh'mot 12:21-51 (Parshat BO)
This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the tenth plague, the Exodus, the Exodus-Matza connection, reference to Leil Shimurim, and mitzvot related to K.P.

Second Torah - the Maftir, 10 p'sukim
Bamidbar 28:16-25 (Pinchas)
Contains the Korban Musaf of Pseach. Begins with Korban Pesach on the 14th and repetition of the "comand" to eat matza for seven days.

Haftara: Yehoshua 5:2-6:1 - 15 p'sukim
The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila (which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin to preparation for battle against Yericho, the first step in conquering the Land.

Second day (Monday Chol HaMoed)
First Torah - 3 people, 52 p'sukim
Vayikra 22:26-23:44 (EMOR)
The bulk of the reading is The Festival Portion, chapter 23 in Vayikra. It deals with the entire cycle of holidays, all of which revolve around Pesach, all of which in some way commemorate the Exodus. The reading contains the mitzva of the Omer which was brought on the second day of Pseach. Perfect timing. The Festival Portion is preceded by several p'sukim that deal with sacrifices and with the mitzvot of Kiddush HaShem. Reference is made to G-d's taking us out of Egypt - definitely part of the reason for "adding" this to the Festival portion.
Second Torah - 4th Aliya, 7 p'sukim
Bamidbar 28:19-25 (Pinchas)
Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only.

Third day - Tuesday Chol HaMoed
First Torah - three people, 16 p'sukim
Sh'mot 13:1-16 (Parshat BO)
This is the continuation of the reading of the first day of Pseach. It consists of two parshiot known as KADEISH and V'HAYA KI Y'VI'ACHA, which join the first two portions of the Sh'ma as the four parshiot in T'filin. The reading contains the mitzvot of the sanctity of firstborns, which derives from the events in Mitzrayim. Extensive reference to Pesach is also found here.
2nd Torah - 4th Aliya, same as day 2

Fourth day (Wed. Chol HaMoed)
First Torah - three people, 26 p'sukim
Sh'mot 22:24-23:19 (MISHPATIM)
This portion contains many mitzvot including those related to the Three Festivals. The opening mitzvot of this portion deal with Tzedaka. This is particularly appropriate in light of the practice of KIMCHA D'PISCHA, providing for the Pseach needs of the poor. 
2nd Torah - 4th Aliya, same as day 2

Fifth day (Thursday Chol HaMoed)
First Torah - three people, 26 p'sukim
This portion deals with the second set of Luchot that cut, having previously smashed the first set in the wake of the Golden Calf. It contains the YUD-GIMMEL MIDOT, the 13 Divine Attributes of G-d. The Torah continues with the plans to bring the people into Eretz Yisrael, and with the warnings that must be heeded when we go into the Land. Then comes the commands about Pesach and the other Festivals, and the mitzva of Aliya L'Regel.
2nd Torah - 4th Aliya, same as day 2

Sixth day (Friday Chol HaMoed)
First Torah - three people, 14 p'sukim
Bamidbar 9:1-14 (B'HAALOT'CHA)
This portion deals with the first (and only) Korban Pseach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni.
2nd Torah - 4th Aliya, same as day 2

Seventh day of Pesach (Shabbat)
Many shuls follow the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed. When there is no Shabbat Chol HaMoed, then Shir HaShirim is read on Shabbat Yom Tov, either the first or last day of Pesach, as the case may be. This year, the last day of Pesach is Shabbat. When it is read from a kosher megila scroll, two brachot are recited: AL MIKRA MEGILA and SHE'HE'CHE'YANU. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt.
First Torah - seven people, 63 p'sukim
Sh'mot 13:17-15:26 (from B'SHALACH)
This reading is the continuation of the reading from the fourth day, which was a continuation of the first day, which was a continuation of Parshat HaChodesh. This portion contains the events immediately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, and the Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf.
2nd Torah - Maftir, same as day 2
Haftara: 2 Shmuel 22:1-51 - 51 p'sukim
This chapter is the Song of King David. It is written in exactly the same special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. On gets the sense, when following Torah with Haftara of B'CHOL DOR VADOR - in every generation...

A Pesach Thought...
In explaining the significance of the question-answer method of transmitting the story of the Exodus – actually, in transmitting all of Torah Judaism to the next generation – Rabbi S.R. Hirsch points out a simple but elegant truth: A human being ASKS. This quality distinguishes us from the rest of the animal kingdom.

As already mentioned, questions and answers are not, and should not, be restricted to the Seder table. The Jewish child should be encouraged and prompted to ask questions all the time. SH'AL AVICHA V'YAGEIDCHA... Ask your father and he will tell you. This is how our Tradition and Way of Life is transmitted from one generation to the next. Pesach night is the model of this method of education. We have to learn from the Seder experience to continue the education throughout the year.

MA NISHTANA can apply to many experiences of the Jewish child. He should be encouraged to ask – about Shabbat, the other Chagim, davening, G'milut Chasadim... all areas of Torah and Mitzvot – and he should receive good answers, on his level. That is what we learn from the Four Children of the Hagada.

The G’matriya of the whole pasuk, EITZ CHAYIM HI... is 1518. That’s the G’matriya of MA NISHTANA HALAILA HAZEH MIKOL HALEILOT. Significant? Don’t know

Remember: If you ask a CHACHAM or TAM question and get a satisfactory answer, then you become the SHE-EINO YODEI'A LISH'OL. But chances are good that there is still much more to learn about the very same topic you originally asked about. So keep asking, keep learning, and never be satisfied to be "the one who doesn't know to ask".

Parsha Pix
This week's ParshaPix combines the sedra for Shabbat HaGadol this year (BTW, Tzav is the most common HaGadol), the Haftara for HaGadol, and Pesach. The fire in the upper-left represents the fire on the Mizbei'ach which was never to be extinguished. (There are other fires mentioned in the sedra - ask your child or guest to find them. Then ask about a fire connection to Pesach - inside the HAIL.) This is an example as to how to expand the use of ParshaPix each week. Matza yes and bread no is a reference to the rules of (most) Menachot. The Torah pointing in 6 directions stands for Vayikra 7:31 which says, This is the Torah for the Olah, Mincha, Chatat, Asham, Milu'im, & Sh'lamim. Middle-middle-ish are the three parts of the kohen's body that oil was put on during certain offerings. The strange design in the middle of the right side is a TTriddle, or rather a PPP. The answer is a single word. Lower right is the heart of the father turned towards the heart of the son, and vice versa, as in the last pasuk of the Haftara. The Seder plate is for the first day of Pesach (talking about it is a good way to get young kids into things) and the split sea is for the 7th day.

TTRIDDLES
The best SOLID solution set submitted each week 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. 

Last week's (VAYIKRa) TTriddles:
[1] CLEAVE BUT CLEAVE
[2] Both of a Hebrew anagram-pair are used in a minhag that comes from a mitzva in the sedra
[3] Self-anagram (Hebrew, in the sedra)
[4] Use the confused clan for a mitzva
[5] The difference between 142 and 345 is a little one
[6] The link to Baruch's poem
[7] These and their Targums are pulled out of a hat

And the answers, please...
[1] CLEAVE is one of those strange English words that have two contradictory definitions. It means to sunder, divide, split, braek apart. It also means to stick fast, to adhere. Opposite meanings, yet the perfect word to describe the procedure of OLAT HA’OF, the bird-korban, dove or turtle dove. After M’LIKA (the equivalent of Sh’chita for bird-korbanot only), the Torah instructs that “the bird be split apart by its wings, without tearing it completely in half” (Vayikra1:17). The kohen cleves the bird but makes sure that its halves still cleave to each other.
[2] This is a nice, neat TTriddle (not of the type that seem to emanate from you-know-who’s warped mind). LECHEM (bread) and MELACH (salt) are Hebrew anagrams of each other. Both of this pair are used in the minhag of salting our HaMotzi, a custom that comes from the mitzva requiring all korbanot to be salted.
[3] Sorry about using anagrams more than once, but this is a nice one too. a reference to KEVES and KESEV (or K’VASIM and K’SAVIM), both meaning sheep and therefore making a Self-Anagram. In the sedra of Vayikra, KEVES appears only once. KESEV appears twice, K’SAVIM once, and KISVA once. (In the whole book of Vayikra, KEVES outnumbers KESEV; in Bamidbar, KESEV appears only once to over 60 occurrences of KEVES. Bottom line, though, is the two anagrams mean the same.)
[4] This TTriddle is in the style of the old Games magazine cryptic crossword puzzles. “Confused” was a key word to rearrange the letters of the following word (hey, that’s another anagram TTriddle - oops). So a confused clan is NaCl with is the chemical formula for SALT. The mitzva it is used for, already mentioned in this TTriddles report, is the salting of all korbanot.
[5] And here is a TTriddle with G’matriya and a nice play-on-words. 142 is BIL’AM (2+30+70+40) and 345 is MOSHE (40+300+5). The difference between them is a little one, i.e. a little ALEF. G-d appeared to Bil’am with VAY’KAR and to Moshe Rabeinu with VAYIKRa. One of the explanation of the scribal tradition to write the ALEF of Vayikra small, is that Moshe was humble to the point of considering himself only worthy of the VAY’KAR. G-d dictated VAYIKRA and Moshe modestly wrote the ALEF small. 
[6] Baruch’s poem is the Shabbat-day Z’mira BARUCH KEIL ELYON. The author’s name is found in the initials of the first 4 stanzas. The link to the sedra is K’MINCHA AL MACHAVAT. The refrain of the poem is “He who keeps the Shabbat with his family, is pleasing to G-d like the Mincha prepared on a frying pan.
[7] The TOR, turtle dove is one of the two birds brought as korbanot in the Beit HaMikdash. The Aramaic for TOR is SHAFNINA, which sounds like the Hebrew for rabbit. Rabbits and doves are a magician’s favorite living things to pull out of a hat.
First on the board with solutions this week was ZviR, who submitted 4 perfect solutions so far. Then comes MM/Bklyn with 3 correct solutions out of 6 submitted. So far, that’s it. But it’s early.

This weeks's TTriddles
[1] Cited for the good two, in contrast with 8 p'sukim later for the bad two
[2] Why did the frog cross the road... without looking?
[3] Steve Douglas or Ben Cartwright plus one
[4] V'EILU HEIN: 2,3,4,8,10 vs. 1,5,6,7,9
[5] The yes & no shared by the 14th & 15th this year
[6] Can refer to Shabbat or fast days
[7] John Montagu borrowed from the idea from whom?
[8] Usually last, this time it's first
[9] 637 between a deer and a kid

From the Desk of the Director
Shabbat Hagadol, before Pesach, is always a special day in our hearts and souls. Among the reasons given for its name is that the term Hagadol refers to the miraculous lack of Egyptian response to the korban pesach prepared by Bnei Yisrael on that famous first Shabbat, the 10th of Nissan, thousands of years ago. 

Shabbat is a sign between Hashem the bestower of Shabbat and Bnei Yisrael the recipient. It unites the higher and lower spheres. As indicated in the kiddush, the day links that part of Shabbat that belongs to Hashem with that aspect that belongs to Bnei Yisrael. For of Hashem, the giver, it is written, “Shabbat kodsho” – ‘His holy Shabbat’; and of Bnei Yisrael, the recipients of Shabbat, it is written that Shabbat was bestowed upon us (“Hinhaltanu”), as a remembrance of [our] going out of Egypt. 

This dual nature of Shabbat is critical to our understanding of Shabbat, in general, and of Shabbat Hagadol, in particular. We are, in this respect, reminded of the Midrash in which Shabbat complains to Hakadosh Baruch Hu that unlike all of His creations she has no partner. The answer then came: “Let Knesset Yisrael be you partner.”

Building on this idea of reciprocity, the Sefat Emet explains that the potential of Shabbat increases - nitgadel – in relation to the preparedness of Yisrael to receive the Shabbat. And as the mother of all future Shabbatot, that first Shabbat in Egypt was appropriately called “Shabbat Hagadol” precisely because Bnei Yisrael demonstrated their worth in choosing to observe Hashem’s instructions in an alien and threatening environment.
Chag Kasher V'Samei'ach to you all.

Sincerely yours, Menachem Persoff, Director, Israel Center

NCSY B'YISRAEL NEWS
They came from Jerusalem, Lod, Ramle, Efrat, Bat Yam, Netanya, and Raanana to hike and enjoy two days of pre-Pesach fun and tiyulim. Eighty kids set out early Monday morning for Chof Dor, along the shoreline of the Mediterranean. They spent the night, after a day of great fun, sleeping under the stars. The next day was enjoyed in “Little Switzerland” in the Carmel: a treat for both body and mind.
This tiyul was an attempt to consolidate NCSY’s different batim from around the country. The many different faces of our members came together in a true kibbutz galiot, to get to know each other and spend a couple of days together as a microcosm of Israeli society. How appropriate for the month of Nissan for 80 kids from different Jewish walks of life to mingle and learn from each other. May it hearken our much desired and needed geulah. 
Chag Same'ach!
Rabbi Michael Fredman, Director; Daniella, Ilana, Sara, B'not Sherut; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net 

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.

VISITORS' DESK New at the Israel Center As of Sunday April 22nd, to enable us to serve you in a more efficient manner, a Visitors' Desk will be set up at the Israel Center. It will be manned by Rivka on Sunday & Monday, 9:00am-1:00pm and by Sarah on Tuesday and Thursday, from 9:00am-1:00pm Call the Visitors' Desk at ext. 249.

TIYUL TALK
Shabbat HaGadol - Erev Pesach Friday night davening - 5:45pm Meal (by pre-arrangement) - 7:00pm Shabbat morning: Davening at "Chovevei" (or the shul of your choice - we will NOT be having davening at the Center) at 6:30am Morning meals (pre-arrangement) approx. 8:15am

Artzeinu Tours in conjunction with the Israel Center present...
Where? When? Members Non-members 
Amatzya Tuesday April 10th $42/$65 
Massada Tuesday April 10th $54/$73
Galil-Golan Wednesday April 11 $52/$77 
Jeep Excursions Wednesday April 11th $54/$59 
Hebron (security permitting) Thursday April 12th $42/$53 
Jerusalem neighborhoods Friday April 13th $15/$26 
Ir David (security permitting) Friday April 13th $17/$32 
Galil-Golan Monday April 16 $52/$77 
Kotel Tunnel Monday April 16th $18/$33 
Price includes all entrance fees. 
Minimum participation: 30 for tiyulim, 7 for jeep, 20 for walking tours
10% discount to children under 12 on non-members price.
Call Artzeinu tours for more information: 02 5871718

From Remembrance, (Yom H'Shoah V'Hag'vura) to Remembrance (Yom Hazikaron L'Chayalei TZAHAL) with David Magence Thursday, April 19 Mount Zion • the "City Line" • No-man's land •Chamber of the Holocaust, the pre-Yad v'Shem Holocaust memorial •Traditional Tomb of King David •Story of the "Cone", the last attempt to take the Old City during the War of Independence •Zion Gate, count the bullet marks from 1948 •The Jewish Quarter in the War of Independence including the "One Last Day" exhibit (photographs of the capture and surrender of the Jewish Quarter) Memorial to the 65 Jews killed during the six months of siege and battle We will meet at Zion Gate at 2:00pm • Tour ends approx. 5:30pm • Price: 30NIS (members), 36NIS (non-members)

Registration has begun for our next Shabbaton – this one, a team effort of the Israel Center and its new project, The Jewish Values Education Institute
The Shabbaton will take place IY"H on Shabbat Parshat Acharei-K'doshim (May 4-5)

Our guest speaker will be Rabbi Emanuel Feldman
With K'DOSHIM as the overall theme, there will be sessions on both Bein Adam LaMakom topics, as well as interpersonal mitzvot.
The program is shaping up nicely. Our two recent Shabbatonim were enjoyed by all who participated, some of whom were among the first to sign up for the coming Shabbaton. Don't be closed out (we're keeping the numbers down to insure a smooth-flowing Shabbaton) Call and save your place now.May 4-5 is just around the corner

Shabbat & Shavuot with Young Israel and the OU Israel Center Just about full. Call for last minute changes in availability - (02) 623 1361

ONE DAY TIYUL with Barnea Levi Selavan • Tuesday, April 24 •Birthpangs of Conflict • To hear about an event is not the same as the participant retelling it where it happened....

We still live in a generation that can hear firsthand how it was, and we should absorb and pass this legacy on as much as we can. Bring your teenager with you!

We will be granted the opportunity to hear from and talk to one of the Lehi fighters, and see where he fought!

We will be at a key battle site of the Irgun that changed the face of Israel, and see a presentation about their contribution. We hope to hear from an Etzel representative. 

We will see a Hagana presentation and understand their role much better than ever before.

We will see an Israeli armed forces weapons presentation, and appreciate that investment of energy, money and constant thought for our physical well being as we civilians go about our daily lives in the country.
We will then go to a place that will present and draw it all together, and daven a heartfelt mincha.

What a day. •Bring your own lunch •8:00am to 7:00pm •120NIS members (130 non-mem)

Mystery Tiyul sponsored by Moadon Sanhedria in conjunction with the Israel Center, Wednesday, May 2 • Hints: 1) highest spot in center of country, 360°, 2) underground spot with camouflages exits. 3) Celebrate 100th birthday at a special location in a special way, two videos and an unusual tour 4) Still another surprise site for your enjoyment, understanding, and appreciation of our wonderful country... Shulamit's choices & Shulamit;s sweets • 8:00am to 6:00pm • Bring lunch • price: 80NIS (members, 100NIS (non-members)
Monday, May 21 • Yom Yerushalayim Early afternoon tour of the Old City • Unusual program • Unique slide show • Lunch • Stories of Yerushalayim • Further details to come

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 Aeriel 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.

The Sanhedrin Tiyul & Shabbat by Foundation Stone in conjunction with the Israel Center that had been announced in past issues of TT will take place IY"H during the summer. Watch for announcements and details.

OU ISRAEL CENTER
Seymour J. Abrams • Orthodox Union•Jerusalem World Center 
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Dr. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Director General, OU in Israel
Menachem Persoff, Director, Israel Center
Rabbi Michael Fredman, Director NCSY b'Yisrael
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod • POB 37015 • Jerusalem 91370
Phone: (02) 566 7787 • Fax: (02) 561-7432
email: tt@ou.org • website: www.ou.org/torah/tt 
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel 
TT is published and printed "in house" at the Israel Center