This week we read/learn the 3rd chapter of Pirkei Avot. Halachic Times for Jerusalem (Summer time) Correct for TT #480 • Ranges are for THU-THU, 13 - 20 AV (August 2 - 9) 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 - 6:59pm (earliest - 6:13pm) Havdala - 8:14pm (Rabbeinu Tam - 8:50pm) Earliest Shacharit • 4:50½-4:55¼am Sunrise •5:50½-5:55¼am (5:55½-6:00¼am) Sof Z'man Kri'at Sh'ma • 9:17-9:19am (8:26-8:29am) Sof Z'man Shacharit • 10:26-10:27am (9:52-9:54am) Chatzot (halachic noon) • 12:45-12:44¼pm Mincha Gedola (earliest Mincha) • 1:20-1:19pm Plag Mincha • 6:13¼-6:08¼pm Sunset • 7:40-7:33½pm (7:35-7:28½pm) Please note: If this week's first time in a range does not match last week's end of the range, it is because some of the times were in error last week. This week's times and ranges were redone and checked for correctness. 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 Av was Friday night, July 20th at 9:17 Israel Summer Time. Last opportunity for Kiddush L'vana is midway between successive Moladot. To find the time of the NIGUD (a.k.a. opposition), add 14 days 18 hours and 22 minutes to the Molad. This month, we arrive at early Shabbat morning, August 4th, 3:39am. If you are reading these words on Thursday, August 2nd, and you have not yet said K.L. this month, then tonight (Thursday night) would be a good time. If you are reading these words any time from Shabbat morning onward, and you have not said K.L. this month, then you missed it. But if it is Friday and you still haven't said K.L., then you have a final opportunity for this month on Friday night, even though we usually do not say K.L. on Leil Shabbat or Yom Tov. Since many people waited until after Tish'a b'Av to say K.L., and some might have forgotten to say K.L. in their rush home to break their fast, this review and reminder might prove beneficial to some individuals. The actual full moon will occur at 8:55am on Shabbat. Notice how many months have a special 15th (when the moon is full): Tishrei, Shvat, Adar (both of them), Nissan, and Menachem Av. To Sum It All Up This is being written in the waning hours of Tish'a b'Av, while certain feelings are still strong and have not yet been dulled by bagels & lox and fresh orange juice. Yesterday (i.e. Shabbat Chazon, Erev 9Av) a guy came over to me in shul and asked me how come there was no Pirkei Avot but we are allowed to eat meat? "Do you mean that learning is more enjoyable than meat & wine?" The answer has many layers. First, it is true that Torah learning is restricted on Erev Tish'a b'Av after halachic noon - even on Shabbat (there are differing opinions on this), but not meat and wine. Secondly, there are technical reasons why Torah learning is restricted on Shabbat and eating is not. But most importantly (for this tidbit) is the simple answer to the original question. YES, Torah learning is (should be) more enjoyable than a good steak or a fine glass of Zinfandel. But even this is not the point. The point is TORAH. Not surprisingly, it says it all. The Sin of the Spies and the people's reaction to it – it boils down to not listening to G-d's Word, nor to the people who attempt to transmit that word to us. G-d said that we were to go into the Land and not be afraid. That is what Moshe, our greatest teacher taught. That is what Yehoshua and Kalev echoed. That is what the people rejected. Whatever the Gemara lists among the causes of the destruction of the first Beit HaMikdash, all the terrible sins against G-d, it all adds up to Torah. The Torah is everything that G-d wants from us. Everything that we are supposed to do. All that we may not do. All it takes is our unswerving, enthusiastic commitment to Torah – to learn and to teach, to preserve and to do. (Looking over these words, they sound so... "it goes without saying". But then maybe they are not said enough. Maybe they shouldn't go without saying.) And the second Beit HaMikdash... Sin'at Chinam, Lashon HaRa... where to you think these things are opposed? A workshop on tolerance between diverse types of Jews is as much a shiur from the Torah as is a class on the Laws of Shabbat. True, we talk about the three pillars upon which the world stands, or three concepts upon which the world exists – but Avoda, service of G-d, and G'milut Chasadim, acts of interpersonal kindness, and Truth, Justice, and Peace are all in the Torah. Sedra-Stats 45th of 54 sedras; 2nd of 11 in D'varim Written on 249½ lines in a Sefer Torah, rank: 7th 21 Parshiyot; 5 open, 16 closed, rank: 7th (tied) 122 p'sukim - ranks 17th (2nd in D'varim) (same as Vayak'hel & Ki Tavo, but Va'etchanan is larger) 1878 words; ranks 10th (2nd) 7343 letters; ranks 10th (2nd) Va'etchanan's p'sukim are longer than average. Mitzvot 12 of the 613 mitzvot, 8 positive and 4 prohibitions Only 16 (out of 54) sedras are named by their first word(s); 7 in B'reishit, 1 in Sh'mot, 1 in Vayikra, 7 in D'varim This just in from the Torah Tidbits Department of Statistics, Division of Frivolous Facts & Figures: In years that Rosh HaShana is a Monday, Tuesday, Thursday, or Shabbat, and Cheshvan and Kislev have 58, 59, or 60 days between them, and the year has one or two Adars, then NACHAMU will be a Shabbat 100.0% of the time. Although he mooed all morning, the Yiddish cow wasn't finished yet. He gave NACHAMU Aliya-by-Aliya Sedra Summary [Numbers] refer to the Sefer HaChinuch's mitzva-count Note: Many other mitzvot besides the 12 counted, are found in Va'etchanan, but they are counted elsewhere in the Torah. This is not uncommon, but what it means is that the mitzva-count of a sedra is often not an accurate indicator of the actual mitzva content of the sedra. This is so of several sedras, very much so with this Va'etchanan. Kohen - First Aliya - 11 p'sukim - 3:23-4:4 Moshe Rabeinu continues his farewell words to the People. He tells them that he had asked G-d to rescind His decree banning Moshe from entry into the Land of Israel. [SDT] The proper method of Jewish prayer is to first say words of praise about G-d, then make requests of Him. This is the structure of the Amida. We learn this from Moshe Rabeinu who first says that G-d has begun to reveal His greatness to Moshe... and then Moshe asked to be allowed to enter the Land. [SDT] The Baal Shem Tov commented that Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d Himself, used the term "You have begun to show me Your greatness..." The more one learns Torah, the more one learns about G-d, the more one will realize that he has just begun to understand Who G-d is. G-d refused this request and forbade Moshe to ask again. Moshe ascended a mountain from where he saw the Land. G-d then told him to transfer the authority of leadership to Yehoshua. According to the Vilna Gaon's analysis of the Book of D'varim, this ends the first section of Moshe's message to the People. He next proceeds to review the laws and statutes (Torah and mitzvot) by which the people are now to live... in Eretz Yisrael. Neither should the Torah be added to nor detracted from [these are counted elsewhere as mitzvot]. Another warning against idolatry follows. Then, "And you who cling to G-d are all alive today". (The Gemara teaches that this is one of the many references to T'CHIYAT HAMEITIM in the Torah.) MITZVA WATCH The twin prohibitions of neither adding nor subtracting from the Torah, are mentioned in VaEtchanan and again in Re'ei (where they are counted among the 613). The Vilna Gaon points out that the plural form is used one time and the singular form is used in the other case. This, he says, alludes to two different aspects of these prohibitions. It is forbidden to add or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog". Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic mitzva as a Torah law, or vice versa, would be an example of the other aspect of these mitzvot. The spirit of these prohibitions (if not the actual definitions) would include treating (and/or teaching) a CHUMRA as if it were required, or vice versa (claiming that something that is prohibited is "only" a chumra. Levi - Second Aliya - 36 p'sukim - 4:5-40 Once again, Moshe emphasizes that the mitzvot are meant to be kept in Eretz Yisrael. (This not only apply to Land-related mitzvot, but to the entire range of mitzvot.) Here we go again... There is repeated reference in the book of D'varim, and especially in Parshat VaEtchanan, to Eretz Yisrael being THE reason for our having been taken out of Egypt, formed into a Nation, and given the Torah and mitzvot. Prolonged exile has taught us that the Torah can be kept, must be kept, no matter where a Jew finds himself. This was one of the reasons that the Torah was given at Sinai, prior to entry into the Land. On the other hand, one should not lose sight of the fact, repeated often by Moshe Rabeinu in D'varim, that G-d has always intended us to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep in Israel than outside? YES. But maybe more significantly, every mitzva - even those that are performed all over the world, can reach their full potential ONLY in Israel. This is a message that each of us has to realize, understand, and internalize. Then we must spread this message to family and friends abroad who feel that they "have everything we need to be fully Jewish" in their respective religious communities around the world. AND the vital significance of Torah AND Israel to our lives as Jews must be taught to those less committed Jews here in Israel and abroad. On the other hand, we must not forget that Israel today is not the realization of the Dream, but rather a step on the road to the Complete Redemption, the restoration of Zion and Jerusalem, the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea helps us refocus after the mourning period that ended with the 10th of Av, and is an appropriate theme to usher in the period of consolation and repentance. We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent religion to the nations of the world. This in turn, sanctifies G-d's Name. We must be infinitely careful to remember and transmit to our children, the "Sinai Experience". Moshe describes for the new generation the details of Matan Torah. He includes a specific warning against the potentially idolatrous thoughts caused by the combination of the magnificent, tangible universe in which we live and the Invisible G-d. G-d had taken us out of Egypt in order to make us His Nation. He got angry at me, says Moshe, and forbade me to enter the Land. Again, Moshe warns the People against abandoning the covenant with G-d after his (Moshe's) passing. The next portion is read on Tish'a b'Av morning... In spite of the many warnings against idolatry, Moshe prophesies (predicts) that there will come a time when the People will turn from G-d and be exiled from their Land. It will then come to pass that the People will seek out G-d and return to Him. Moshe emphasizes the uniqueness of the People of Israel and their special relationship with G-d and beseeches the People to remain faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is begging the people not to go in the direction of his prophecy. Shlishi - Third Aliya - 9 p'sukim - 4:41-49 Although the cities of refuge will not function as such until conquest and settlement of Eretz Yisrael, Moshe (with enthusiasm to do G-d's bidding) designates the 3 cities on the East Bank - Betzer in the Mishor Wilderness, area for Reuven, Ramot in the Gil'ad area for Gad, and Golan in the Bashan area for Menashe. These (the mitzvot about to be presented) were taught by Moshe to the People following the Exodus in the lands on the East Bank of the Jordan. (Note the detail in the description of the location of the people, the repetition of their successes in conquering the "east bank" lands. Perhaps it is meant to be encouraging to the people.) V'zot HaTorah... said when the Torah is lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears 4 times in Bamidbar, but 9:23 seems it. R'VI'I - Fourth Aliya - 18 p'sukim - 5:1-18 Moshe begins the review of mitzvot with a restatement of the Aseret HaDibrot. He emphasizes that the Covenant at Sinai was not just between G-d and the previous generation, but between G-d and all generations of Jews to come. [SDT] There are interesting differences between this version of the Decalogue and the one in Yitro - the most notable being the famous "Shamor v'Zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot and aspects of Shabbat, whereas "Shamor" is taken as warning against violation of prohibitions. The traditional minimum of two Shabbat candles (although one candle would satisfy the halacha), are said to represent these two dimensions of Shabbat. It is the intertwined nature of the positive aspects of Shabbat and its prohibitions that is "responsible" for Kiddush on Friday night being obligatory upon women. Rather than treat Kiddush as a pure "time-related positive mitzva" which would probably mean that women would be exempt, we view Kiddush as part of the whole of Shabbat, which of course, means full and equal obligation for men and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are inseparable. Following the same idea through to Havdala, we have a dispute among authorities as to whether women are obligated. Majority opinion views Havdala as the Shabbat-ending counterpart of Kiddush, and claims that women are obligated on Havdala. A minority opinion sees Havdala as detached from Shabbat, which gives it more of a time-related positive nature, and claims that women are exempt. The conclusion in halacha is that women must treat Havdala as an obligation, but should hear it being said by a man, if possible. If not, a woman must "do" Havdala on her own. (Additional questions exist concerning both b'samim and the candle – additional reasons to prefer hearing Havdala from a man.) MITZVA WATCH The Aseret HaDibrot in Yitro contains 14 of the 613 mitzvot. (One from each "commandment", except that the second one has 4 prohibitions related to idolatry and the fourth has two mitzvot related to Shabbat.) The first 9 "commandments" in Va'etchanan contain the same 13 mitzvot as their counterparts in Yitro. Those mitzvot are counted from Yitro. The 10th is worded differently here and is counted as a separate prohibition (in addition to "Thou shalt not covet") against "lust and unhealthy desire" [416]. The mitzva here deals exclusively with thoughts and feelings; its counterpart in Yitro involves acting on those feelings. V'LO TIT'AVEH in a way, completes a set of prohibitions, that starts with obviously sinful acts - murder, stealing, etc. to a feeling in the heart (LO TACHMOD) which can, and often does, lead to acts which are "milder", but nonetheless "problematic". For example, if a person is jealous of a friend's sweater, and comments about it often enough, the friend might just feel uncomfortable enough to give it to the jealous friend. Nothing wrong, per se, in complimenting someone's sweater, but in this case it is part of the prohibition of LO TACHMOD. And V'LO TIT'AVEH is the feelings even without anything else. Chamishi - Fifth Aliya - 15 p'sukim - 5:19-6:3 Moshe next reminds the People that those who were present at Matan Torah were afraid to continue hearing G-d's Voice and agreed to listen to the words of a prophet speaking in G-d's Name in lieu of direct communication. This is a very crucial episode in understanding our Chain of Tradition and the method of transmission of the Oral Law. It made not only Moshe Rabeinu vital to our understanding G-d's Word, but so too the Moshe Rabeinus of every generation. This is so for prophets, during the period in Jewish History when we had prophecy, but it also extends to this day in the way Tradition is passed from one generation to the next. We can say that we have a serious obligation to accept Torah from our parents and teachers, precisely because those that stood at Sinai did not want to hear G-d's voice directly beyond the first tweo commandments. Moshe emphasizes that G-d agreed to the People's request. And yet again, Moshe links observance of mitzvot with the only proper environment for Jewish life - Eretz Yisrael. (This idea is actually expressed in THREE different ways in the final p'sukim of this Aliya.) Shishi - Sixth Aliya - 22 p'sukim - 6:4-25 The first portion of this Aliya is the first passage of the Shma. "...HaShem is One." This statement of Jewish faith is also considered the mitzva to believe in the unity and uniqueness of G-d [417]. (Note that G-d's unity is also part of the mitzva to believe in Him, but warrants its own mitzva to emphasize this essential element of belief, in contrast with most religions of the world). "Love" G-d with your entire being [418]. (Many mitzvot and Jewish practices and attitudes are considered manifestations of Love of G-d.) We must study and teach Torah [419] (for practical purposes AND purely for the sake of learning). We are to recite the Shma twice daily [420], wear T'filin on the arm [421] and above the center of the forehead [422], and put a mezuza on our doorposts [423]. [SDT] The mitzva of Learning and Teaching Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar Torah and you both have fulfilled V'SHINANTAM L'VANECHA. But, tell that same Dvar Torah in an animated way that shows love of G-d and that ignites the emotion of the listener, so that he not only adds to his knowledge of Torah, but his excitement and enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an additional mitzva, V'AHAVTA ET HASHEM ELOKECHA, to love G-d with all your heart. (Sefer HaChareidim) MITZVA WATCH Rambam and the Chinuch both count T'filin as two mitzvot; not everyone else agrees. It can be argued either way. Even though we buy them as a pair, and wear them as a pair, each T'fila has its own command and is technically independent of the other. A person whose head is completely swathed in a bandage does not wear the Shel Rosh, only the Shel Yad. Ashkenazim (most) say two brachot on T'filin, one on each. S'faradim usually do not. But do these practices indicate whether T'filin is (are) a mitzva (two mitzvot)? Not necessarily. Sh'vi'i - Seventh Aliya - 11 p'sukim - 7:1-11 Finally, Moshe tells the People that the nations in Eretz Yisrael whom we will encounter are mightier than Israel. But G-d will give them over into Israel's hands. We are required to destroy the "Seven Nations" [425], not to show mercy to idolaters (er and or are both in the dictionary) in the Land [426], and certainly not to intermarry with them [427] or any other non-Jews. Regardless of how secure one is in one's belief, intermarriage and other close contact with alien cultures will have an adverse effect upon the individual Jew and on the Jewish People. We must destroy the idolatry in the Land. We must always keep in mind the basis upon which G-d has built His relationship with us. It is because of G-d's love for us and His promises to our ancestors that He has taken us out of Egypt. Know that G-d is trustworthy to keep His promises and reward those who properly follow His ways, as well as punish those who do not. The final 3 p'sukim of the sedra are reread for the Maftir. The honor of Maftir for Shabbat Nachamu is usually accorded the rabbi or a prominent member of the shul. Haftara - 26 p'sukim -Yeshayahu 40:1-26 All seven Haftaras of Consolation - which will be read from after Tish'a b'Av until right before Rosh HaShana - come from the book of Yeshayahu, and the first word of the first of the seven, gives us the name of this Shabbat, Nachamu. Yeshayahu as a prophet of destruction and Divine punishment for faithlessness, can be seen in chapter 1 which was the haftara last Shabbat and in subsequent chapters through #39. With our haftara this week, ch. 40, we see another side of the prophet. G-d commands the prophets (thru Yeshayahu) to bring the message of comfort and the end of Babylonian captivity. How appropriate a choice as the haftara for the Shabbat following Tish'a b'Av. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 97 (part 2 of...) •Guarantors and Sureties We are continuing on the subject of how a person obligates himself to become a guarantor or surety. The giving of a handshake by the guarantor cannot in and of itself create an obligation to be a guarantor or a surety if obligations are not thus created in the community. If the custom in the community is to enforce obligations agreed to and consummated by a handshake. Even if the handshake is not the way the community makes binding obligations, Beth Din may still compel him to abide by his undertaking. If one swears that he will abide by his promise or by his handshake, although not binding on the guarantor, Beth Din may compel him to abide by his undertaking. This compulsion can only be used against the obligor [as defined in last week’s lesson as the guarantor, surety or transmitter], it will be binding even without a kinyan. Regarding gifts, there is an opinion that if one undertakes to see that a promised gift is given to the donee, then the donee can enforce that obligation. Rabbi Moses Isserles cites those who disagree with this opinion. All of the above applies equally to the undertaking to become a guarantor or a surety. There is one exception, however: that of guaranteeing or agreeing to act as surety on the kethubah of a bride. The Kethubah is a written document signed by witnesses at the wedding ceremony. In some places the husband also signs as obligor. The kethubah is an undertaking by the groom to the bride that in the event of a divorce he will pay to the wife a certain sum therein stipulated. It also provides that in the event of his death and she survives him, his estate is obligated to pay her a stipulated sum of money. Very often it contains other monetary undertakings by the husband. The latter conditions usually make up the supplemental kethubah. Although the law of guaranteeing a kethubah appears in passing in Shulhan Aruch, Hoshen haMishpat, chapter 129, its prime place is in Shulhan Aruch Eben haEzer, chapter 102, paragraph 6. It is therein stated, 'The guarantor of the kethubah or the supplemental kethubah has no obligations, not even if a kinyan was performed, [the theory being that the bride would have married the groom in all events, whether or not there was a surety for the kethubah.] The foregoing applies to women in general. But as regards his daughter-in-law, a father-in-law is liable if a kinyan is performed. [The foregoing applies to guarantors.] But if he is a surety who says to a woman, 'Marry this man and I will give you [the amount of the kethubah],' he is obligated even if a kinyan was not made, and this applies to any woman." Rabbi Moses Isserles adds: "And there are those who say that every guarantor is liable if a kinyan is performed, and as regards his daughter-in-law, even if no kinyan was made. There is an opinion that a guarantor to the bridegroom regarding his dowry is the same as a guarantor to the bride regarding her kethubah. There are those who disagree and state that the guarantor of a dowry is the same as any other guarantor. At any time prior to the wedding he may change his mind." A person becomes a surety in only one of two ways. In all other situations, the person [obligor] is a guarantor. A person can become a surety if (1) he states that he is to be a surety; or (2) he employs the word give twice, in the first context referring to the lender, and in the second context referring to himself. For example, as in the sentence "You [the lender] give to him [the borrower], and I will give to you." If there is a kinyan. then the word give may even be employed in the past tense and the obligor will be liable as a surety. For example. if the obligor said, 'That which you [the lender] gave to him [the borrower] I will give to you." All other words will usually be construed to constitute a guarantee rather than a surety. A statement that does not state give is to be construed as constituting the obligor a guarantor. The examples given in the Shulhan Aruch are: "Lend to the borrower and I will guarantee the loan," or "Lend to the borrower and I will repay you," or "Lend to the borrower and I will be obligated to you," or "Lend to the borrower and I will give to you," or "Lend to the borrower and I will be surety to you," or "Give to the borrower and I will be guarantor to you," or "Give to him and I will repay you," or "Give to the borrower and I will be obligated to give to you," or even if he said, "Give to the borrower and I will be surety to you." Shulhan Aruch concludes that all of the foregoing are examples of guarantee. Rabbi Isserles (Ramo) adds: "And there are those who hold that the expression 'Give to the borrower and I will be surety' creates a suretyship." Ramo states that he prefers this view. I believe that the Beth Din should examine all questionable cases to ascertain the intent of the parties. The intent of the parties is paramount. What did he intend? The intent of the creditor is of course of equal importance. Would he have loaned the money if the obligor was only obligated as a guarantor and not a surety? The rules stated by Rabbi Karo and by Rabbi Isserles are only intended as guides. The best course is for the parties to state their intent in a clear way and obviate the necessity of Beth Din having o use rules to try to ascertain the intent of the parties. If a third party takes the money from the lender and gives it to the borrower, then there is no connection established between the lender and the borrower. This holds true even if the lender gives the money directly to the borrower at the request of the third party who undertakes to repay the loan to the lender, if the borrower does not request the loan from the lender. The lender may look only to the third party for payment, and there is no connection between the lender and the borrower. The liability of the guarantor extends only to the initial loan made by the lender to the borrower. If the lender lends additional moneys to the borrower, the obligor is not responsible for such further loans. If the original loan is paid off or reduced and the lender increases the loan to the original amount, the guarantor is not liable for the additional loan, although the total amount does not exceed the initial loan. The parties may stipulate whatever terms they desire. The obligor's undertaking may be for a specific sum and if the loan is reduced, it can be increased to that amount and the obligor will still be liable. It can be for a time limit and the guarantor will be liable for all loans made within that time. If a guarantor undertakes to be liable on a certain day only. Rabbi Isserles writes that there is no liability on the part of the guarantor. There are conflicting opinions how this should be construed. According to one opinion, the loan is for a specific period and the obligor tells the lender that if he will demand payment on a certain date and the borrower does not pay, the obligor will pay, but if the lender demands payment on any other day the obligor will not pay if the borrower does not pay. The obligor is not liable even on the day he said he would be liable, since an obligor must be in the same position as the borrower. The borrower's obligation to pay is not limited to one day only, and thus the obligor's obligation is not binding. According to another opinion, in the aforestated case there is liability on the part of the obligor on the day he undertook. The case intended by Rabbi Isserles where there is no liability is as follows: If the obligor states that he will perform for the borrower on a certain day if the borrower fails to perform. This is ambiguous since it could refer to any obligation that the borrower has to do that day, including his tasks at work. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.129 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT •by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. HATOV VEHAMETIV IN BIRKAT HAMAZON This Shabbat is Tu beAv, a happy day when Tachanun is normally omitted because of the many joyful historical events which occurred on this date. One such event is that on this day the Romans permitted burial for the victims of the terrible massacre of Beitar, which we mourned on Tisha BeAv. The gemara relates that the bodies were miraculously preserved, and did not decay until the burial was permitted; and that in order to commemorate this miracle an additional blessing was added to the birkhat hamazon, the blessing “hatov vehametiv”. This is the fourth blessing in which we call HaShem the good King “hatov vehameitiv lakol” – who is good and does good to all. (Taanit 31a.) Surprisingly, there is another blessing with the same name – the blessing said on good tidings which benefit many people together. Whereas if I alone benefit I would say “shehechyanu”, thanking HaShem for bringing him me to this day, if many benefit together I say “hatov vehameitiv”. (SA OC 222.) One explanation is: HaShem is good to me, and does good to others as well. (Tosafot Berakhot 43a.) The Anaf Yosef connects this idea to the “tov umetiv” blessing in the grace after meals as well. He explains that the preservation of the body is good to the individual – it prevents the disgrace of decay. Whereas the burial is good for the community, because the soul primarily begins its journey to the next world after the burial, and this is a general good, because all Jewish souls are bound together. (Anaf Yosef on Taanit 30.) We may note that the halakhot of burial lead to the same conclusion. The gemara asks if burial is required because it brings atonement, which is a private benefit (yikra deshikvi), or because it avoids the shame of a body cast without burial, which is the concern of all (yikra dechayi). (Sanhedrin 46b.) The Shulchan Arukh rules that it is the concern of all. (SA YD 348:3.) The gemara then concludes that degradation of the body is particularly relevant to the deceased person. (Sanhedrin 47b.) We see that a purely halakhic approach also supports that idea that the preservation of the corpse is a private good (hatov) whereas bringing it to burial is a public one (hametiv). So the nomenclature hatov vehametiv has a parallel understanding in both blessings which bear this appelation. Rabbi Meir HAS JUST COMPLETED writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www. aish.com. ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I heard that one is not supposed to share his bad dreams. Is that true? Answer: Most dreams are insignificant and are generated by one’s thoughts during the day (Kohelet 5:2; Berachot 55b-56a). On the other hand, there is a concept that dreams are 1/60th of prophecy (Berachot 57b). Commentators explain that just as full prophecy would come in the form of a special type of dream, so too, in the time when there is no prophecy, semi-prophetic messages can be conveyed by a dream. It was clear to a prophet that he was receiving prophecy and what its meaning was. A semi-prophetic dream is likely to be more powerful than a regular one and, if one is shaken emotionally by it, then it might be a sign that it should be taken seriously. While the exact understanding of the Talmud’s approach to dreams is elusive, a short excerpt may be instructive: “R. Yochanan said: ‘One who had a dream which depressed him should have it interpreted by three people.’ Have it interpreted? Didn’t Rav Chisda say that an uninterpreted dream is like an unread letter [in other words, it will be less likely to have an effect]? Rather, what was meant is that he should go to three to ‘improve it’ (hatavat chalom)” (Berachot 55b). We see from this and other Talmudic discussions our Rabbis’ view on four possible reactions to serious, negative dreams: 1) The dream is interpreted negatively– this is potentially dangerous; 2) The dream is suppressed– this is a relatively safe response; 3) An “improvement of the dream” ceremony (found in some siddurim) – a good idea for people who are worried; 4) One fasts on the day of the dream to overturn possible negative decrees revealed in the dream – this may prove especially effective, as the point of the dream could be to warn the dreamer to repent and avert the potential decree. One may even fast on Shabbat (which is usually forbidden to do). Nowadays, that we don’t always know how to recognize a significant dream, step #4 is often extreme (see Shulchan Aruch OC 288:5). In summary, there may be reason not to tell an upsetting bad dream (see Aruch HaShulchan OC 220:1). If one is particularly upset, he can perform a short ceremony and/or fast. The best advice is probably to train oneself not to take dreams too seriously, unless an especially powerful dream or a person’s experience causes him to take them as potential signs of the future. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at ww.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Every generation must find new methods to fight the Evil Impulse, because he becomes familiar with the old methods, and he knows how to defeat them. - R. Aryeh Leib, the Grandfather of Shpoli There is light that is blinding and light that is dazzling and light that shines only faintly. Not so darkness. It always darkens in the same measure. There are wise people who are brilliant and there are those who take a long while to discover very little. Not so fools. They are always just plain foolish. - R. Levi Yitzchak of Berditchev Rite and Reason by Shmuel Pinchas Gelbard The custom of leaving an unfinished square in one's home in commemoration of the destruction of the Beit HaMikdash, does not apply to a shul or Beit Medrash. REASON The Gemara (Bava Batra 60b) says: [When] a person paints or plasters his home [he] leaves a small area unpainted or unplastered. How much? R. Yosef said an AMAH by an AMAH [a cubit square]. This suggests that the above rule applies only to a private home and not to a shul (or public institution). - Magen Avraham Some have a custom to serve a special meal on the third day following a BRIT MILA. REASON [1] This is because Avraham Avinu made a feast for the angels who visited him on the third day after his Brit. [2] From the third day after the Brit, the infant recovers continuously. Thus, the meal is considered like a feast of thanksgiving. G'MATRIYA MATCH VAYAMOT YOSEF V'CHOL ECHAV V'CHOL HADOR HA'HU And Yosef and his brothers died, and all that generation. (Sh'mot 1:6). They all died. It sounds so final. Yet we believe in life in the World to Come, in T'chiyat HaMeitim, and in the idea of a righteous person living on in people's memories and by virtue of his deeds during His lifetime in this world. All of the above is part of the understanding of the pasuk in this week's sedra... V'ATEM HA'D'VEIKIM BASHEM ELOKEICHEM CHAYIM KULCHEM HAYOM But you who held fast to HaShem your G-d are alive every one of you this day. (D'varim 4:4) These two p'sukim are G'matriya Twins (i.e. they have the same G'matriya, 981). G'martiya "discoveries" are aided by TES's Torah Codes 2000 From the Desk of the Director Parshat Va’etchanan largely consists of Moshe’s soliloquy, the themes of which poignantly invoke some of the elements that structure our Jewish identity. For example, Moshe tells us that when other peoples hear about our decrees (chukim) and ordinances (mishpatim) they will declare: “Surely a wise and discerning people is this great nation!” It is intriguing that the Torah indicates that we can become aware of our own self-regard through the eyes of another culture. The explanation might be that although we are not actually dependent on other nations to give us approval, we do have a tendency to be influenced by their rational spirit. For when they set up systems of law to organize and protect their societies, their rules are usually understandable to everyone and can easily be explained. In contrast, the Torah contains chukim, decrees whose reasons are unfathomable to the human mind. They constitute one of the major factors distinguishing us from other nations and belief systems. Ramban notes that these chukim are a test: Their very presence in the judicial system serves as a seductive source of disbelief, especially since they were to be observed so openly by the Jewish people in “the midst of the Land.” So shouldn’t a people whose system of law and order conforms to seemingly irrational statutes be ridiculed rather than lauded by the other nations? Moshe provides a clue to this riddle in the following pasuk when he proclaims: “For which is a great nation that has G-d so close to it…!” The juxtaposition of the verses implies that the source of all law ultimately derives from Hashem. Surely then, if the nations can recognize this notion, we Jews can internalize that realization into our everlasting consciousness. Sincerely yours, Menachem Persoff, Director, Israel Center Tu B'Av In the final mishna in TAANIT, Rabban Shimon b. Gamliel tells us that there were no more joyous festivals in Israel than T"U b'AV and Yom Kippur. Right in the middle of this "tragic" month, the month whose entrance was accompanied by the diminishing of our joy, we find the most joyous of festivals. If you will ponder the various reasons for T"U b'Av, you can see in each one a message of consolation and promise... and therefore joy. In the aftermath of the "sin of the spies", G-d decreed that the entire adult male population of that generation should die out during 40 years of wandering. Not only was this decree handed down on Tish'a b'Av, but the "sentence" was carried out on Tish'a b'Av each year. Tradition tells us that each year on the 9th of Av, the men of Israel would dig graves and sleep in them. In the morning, Moshe would announce "let the living separate from the dead". Each year, approximately 15,000 men were thus buried; the others living on for at least another year. In the final year of wandering, none of the remaining 15,000 died. Not on Tish'a b'Av eve, nor the next night, nor the next. The people thought they had erred in the calculation of the days of the month, but when the full moon of Av took its place in the sky, all joyously realized that the decree against the remaining men had been rescinded through G-d's mercy. The 15th of Av was thus marked as a day of joy. Tish'a b'Av commemorates the "sin of the spies"; T"U b'Av marks the joy of being alive and the ability to make amends and "move on". It marks (the existence of) forgiveness, even from very serious sins. But there's more... T"U b'Av was the end of the season for wood-gathering for the Mizbei'ach. After this date, the power of the sun begins to diminish due to the shortening length of the day. Since it is essential that the wood for the fires of the Mizbei'ach be free of worms and insects, it was feared that after T"U b'Av the wood might not sufficiently dry out to avoid infestation. The completion of the wood-gathering season was an occasion for special korbanot in the Mikdash, and T"U b'Av was celebrated as a family festival for those involved in this special mitzva. Note that just as 9Av and 15Av were opposite sides of the same coin vis-a-vis the Sin of the Spies, so too are they here in that 9Av marks destruction of the Temple; the 15th celebrates wood-gathering for the Beit HaMikdash. and more... Following the terrible episode of the "pilegesh from Giv'a", there was a ban placed on marrying into the tribe of Binyamin. This ban was lifted on a T"U b'Av. For a long period of time, due to a misunderstanding in the rulings concerning who the daughters of Zelofchad should marry, there was little or no inter-tribal marriage. After a later Sanhedrin clarified the issue, inter-tribal marriages became commonplace. This reuniting of all of Israel, was associated with T"U b'Av, and the cause of great joy. Not finished yet... The mishna referred to above, tells us that the young maidens of Jerusalem would wear borrowed white dresses, so as not to embarrass one who had no dresses... and they would dance in the vineyards... (so that eligible young men might choose their brides). This, the two items mentioned above (daughters of Zelofchad and the tribe of Binyamin), and the fact that there have not been weddings during the Three Weeks, combine to make T"U b'Av a special day for Shiduchim and marriages, and a truly joyous day. Still more on TU B'AV... Following the fall of Beitar about 65 years after the destruction of the second Beit HaMikdash (on a Tish'a b'Av, non-coincidentally), the Romans did not permit the dead bodies of the Jews to be buried, as a punishment for rebelling against and resisting Rome. A few years later, a new emperor allowed burial of the bodies. Tradition records that this was on the 15th of Av. The bodies were found not to have decayed in the years that they lay unburied. The Sanhedrin at Yavne declared this a miracle and composed the fourth bracha of Birkat HaMazon - HaTov V'ha'Meitiv, to thank G-d for His kindnesses, even in darkest of times. Notice the trend here. Just about every facet of Tish'a b'Av finds its way into the nature of T"U b'AV, but in an opposite - positive sense. It is almost as if we couldn't handle Tish'a b'Av without a day of a very different nature less than a week later. T"U b'Av represents in so many ways the light at the end of the tunnel and the reminder that the Geula is just a step away. NACHAMU NACHAMU AMI YOMAR ELOKEICHEM: DIBRU AL LEV YERUSHALAYIM V'KARU A'LEA... The Shabbat following Tish'a b'Av is SHABBAT NACHAMU. Sources say that one should be a little more joyous on this Shabbat than the other Shabbatot of the year. It is fitting to plan to make this Shabbat a bit more special, in your own particular way. Perhaps sparkling wine for Kiddush, instead of the no-bubble variety. Or a favorite dish. Or a special dessert. More Z'mirot at the table than usual. Even the other songs in the back of the bencher. Special guests. A pleasant walk on Friday night and/or Shabbat afternoon. Extra Torah learning with the whole family. Use your imagination (and/or borrow some of these suggestions). Shabbat Nachamu is a wonderful "snap out of it" for the mood we can develop during the Three Weeks and/or the Nine Days. But it doesn't mean to forget the mourning for the destruction of the Beit HaMikdash. It means to keep things in perspective and to emlead to action that will bring about positive changes to our lives, as individuals and as part of Klal Yisrael, that will hasten the Geula. Remember that there are three weeks of commemoration of tragedies and seven Shabbatot of consolation. Excessive mourning can be destructive. Just as we needed to get into the mourning period for the Beit HaMikdash, we also need a good way to be drawn out. Shabbat Nachamu can do the job well, if we let it. And how much more so, that this Shabbat Nachamu is also TU B'AV! Parsha Pix Upper left is a plus and minus in a negation circle. The Torah forbids (a few times) adding to the Torah or detracting from it. Once again, the Torah tells us of the mitzva to designate cities of refuge - 3 on the east side of the Jordan (and 3on the west side). Here in Va'etchanan, the three AREI MIKLAT on the east bank are identified: BETZER in the desert flatlands in the territory of Reuven, RAMOT in the Gil'ad area of the territory of Gad, and GOLAN in the Bashan area of Menashe territory. The LUCHOT in the TORAH on the mountain stands for the repetition of the Aseret HaDibrot (with changes) and reminds us that the whole Torah was given by G-d at Sinai, not just the Big Ten. The Shabbat candlesticks represent SHAMOR and ZACHOR. They are contained B'DIBUR ECHAD, in one speech-bubble. The hearing ear represents SH'MA, not just the famous one, but the many times the Torah commands us to listen (and understand). If you look through the sedra you will find several SHMAs. The warning lights represent Moshe's warnings to us to remain faithful to HaShem and not to be confused by what we witnessed but cannot completely comprehend. The big number 1 is for HaShem Echad, as well as the other pasuk that emphasizes G-d's Unity, 4:35, ...there is none besides Him. The outstretched palm is on its way to cover the eyes for the saying of the SH'MA. The reminder-finger is for the command to never forget the Sinai experience and to pass on the memory to future generations. Also aat the bottom is a speaker, and a video monitor crossed out. On that great day of Revelation at Sinai, we HEARD what was said, but we did NOT SEE any image. The Seder plate is for the Chacham's question and the answer of We were slaves to Par'o in Egypt... both of which are found in Va'etchanan. Which brings us to the space telescope (Hubble?) which is used to follow the Navi Yeshayahu's words at the end of the Haftara of Shabbat Nachamu: Lift your eyes heavenward and see Who created this. TTRIDDLES are Torah Tidbits - style riddles on Parshat HaShavua (sometimes on the calendar events of the week). The best solution set submitted each week (there isn’t always a best) wins a double prize — a CD from...Noam Productions and/or a gift (game, puzzle, book, etc.) from...Big Deal A fun place to shop Even if you can’t solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what you’re reading now). Last week's (D’varim) TTriddles: [1] The first pasuk (of the Haftara) might link better with three other sedras. Other parts might link better to yet another sedra. [2] 216 times with only one hook; twice with two [3] They behaved partly like Muhammad Ali [4] Brad, cherry, bull - chewing, bubble, ball - HaD'vora, -naise, culture (Central American) [5] The parsha's counterpart of the brother of the Phantom Tollbooth's King Azaz [6] Three other identical sedras AND three more close matches And the envelope please... [1] Well, the (of the Haftara) was left out of the TTriddle - sorry. It did follow the Haftara in the sedra summary (in the hard copy), but that’s no excuse. The link was verbal. CHAZON would link to sedras that begin with “seeing”. VAYEIRA, R’EI, and BALAK (which begins VAYA’AR BALAK). Unsolved. [2] This refers to the name YEHOSHUA, which appears 218 times in Tanach, but only twice with a second VAV (hook). One of the two is found in Parshat D’varim (which is what prompted this TTriddle. Solved by several solvers. [3] This refers to EMORI, who are described as chasing after the Israelites like bees. Since we don’t know if they also displayed butterfly-like properties, the TTriddle mentioned “partially like Muhammad Ali”. Veteran TTriddles solvers and watchers must have figured out that TTriddles are formed from their answers. This makes making them up vastly simpler than solving them. Solved by several solvers. [4] Brad Pitt, cherry pit, and pitbull. Chewing gum, bubble gum, and gumball. MAYA the bee (a cartoon character from TV of years ago), MAYOnaise, and the MAYAn culture. Connect the syllables and you get PITGAMAYA, which is Targum for D’VARIM. Believe it or not, this TTriddle was successfully solved. [5] In the Phantom Tollbooth, AZAZ is the king of Dictionopolis. His brother is the MatheMagician, the king of Digitopolis. The sedra’s counterpart would be Sichon, king of Cheshbon. Several solvers. [6] D’varim - really HA’D’VARIM - begins with the word EILEH. So do three other sedras: NO’ACH (Eileh To’l’dot No’ach...), P’KUDEI (Eileh F’kudei...), MAS’EI (Eileh Mas’ei V’nei Yisrael...). Three other sedras are close matches, with the addition of the conjunctive VAV (hinted at in the statement of the TTriddle by the emphasized word AND): V’EILEH TO’L’DOT... V’EILEH SH’MOT..., V’EILEH HA’MISHPATIM... Another TTriddle that was circulated, but not in Torah Tidbits, was: What’s the connection between Barry Bonds and Casper. The answer is based on D’varim 2:11 which says the R’FA’IM (mighty people, but in modern Hebrew, GHOSTS, like Casper, the friendly one) are also considered as ANAKIM (Giants, such as Barry Bonds). Targum translates both R’FA’IM and ANAKIM as GIBARA’EI. This week’s solvers: Y&S G (of AS), MM/Bklyn, a nice sol’n set from MB/Raanana, ZviR, Moshe & Shaindy C This week's TTriddles: [1] As G-d commanded Shabbat, honoring parents, ...and what? [2] Thirteen days later than you might have thought [3] What type of therapy did G-d want us to learn? Israel Center Notes... Do you have an Israel Center Membership Card? Is it valid? If you answered YES to both questions, you need not continue reading this column (unless you're the curious type). But if you answered NO to either of them, then you might be interested in the following. Membership in the Israel Center is your way of being a partner with us in the informal Torah education we provide and the many services we make available to a wide range of people. It is a way of saying, I'm glad the Israel Center exists, I'm pleased with the many programs, activities, and projects they run, and I want to be part of the Israel center family. Membership is a way to say thank you for Torah Tidbits, even if you don't get around to participate in any of our shiurim, lectures, tiyulim, Shabbatonim, the reference library, Beis Medrash, Daf Yomi, tape library, Aliya counseling, Travel Desk... Membership is currently 185NIS per year, which covers you and your spouse and children. Membership will be going up after Rosh HaShana (to 225NIS), so this is a great time to change either of the NOs to YESes. Call us at 02-566-7787 or drop by and become a part of something special. ... And you might even want to consider LIFE MEMBERSHIP. Call us or drop by. Did we tell you that Israel Center membership gets you a subscription to Jewish Action, the Orthodox Union's high quality, interesting, quarterly magazine. Jewish Action is mailed directly to the homes of our members. During the school year, several students help out with the distribution of Torah Tidbits. During the Chofesh HaGadol (a.k.a. Summer Vacation), we can use some extra help. If you can volunteer a couple of hours on a Thursday, it would be much appreciated. We have received favorable feedback about the possibility of our having Rosh HaShana and Yom Kippur davening at the Center. If you would be interested, please let us know so that we can plan accordingly. The options would be DAVENING ONLY or having Yom Tov meals at the Center after services. This can be a desireable alternative to preparing and serving meals at home to your family and Holiday guests. We don't know yet if it would work out, but your input is valuable to our decision-making process. We have not abandoned the idea of a weekly davening, but are now thinking in the direction of a "specialty" minyan. Lively singing, explanations and Divrei Torah in English... Your input would be greatly appreciated in helping us shape a Shabbat davening that could be just what you are looking for. In general, we are open and responsive to suggestions. We are here for you. Talk to us. (566-7787) www.ou.org/israel/messages ISRAELI JEWS are invited to post messages telling their fellow Jews around the world about daily life in Israel today, and to express their feelings and hopes during these difficult times. DIASPORA JEWS are invited to post messages of support and encouragement to their fellow Jews in Israel, and to express their feelings and hopes during these difficult times. We ask for your country of origin so that it can be posted at the top of your message, making it clear to readers FROM where your comment originates. However, your name and e-mail address will not appear unless you specifically want to identify yourself, and you add them to your message. Please post messages based on your own experiences or reflecting your own feelings. This is not the place for political opinions or discussions. 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. THE TRAVEL DESK • The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head-achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch will be ready for you when you board the bus. Israel Center In-House Shabbaton • SHABBAT PARSHAT EIKEV - Aug 10-11 • Scholar-in-Residence: Rabbi Nachman (Neil) Winkler • 180NIS per person (non-members add 20NIS) •Three Shabbat meals, Oneg Shabbat, Kiddush, tea & cake, shiurim, mini-shiurim, Divrei Torah, oral Torah Tidbits, singing...• We'll be taking Shabbat early this time, to allow for a more normal timing of the Friday night seuda and program. Mincha will be promptlyat 5:55pm, candle lighting will be at 6:10pm, followed by Kabbalat Shabbat. Important note (especially for those not used to taking Shabbat early): Shabbat candles may not be lit before PLAG MINCHA. For the Shabbat in question, that time is 6:08pm. Shabbaton participants who are lighting at the Center will do so at 6:10pm. Those lighting at home should wait until after 6:08pm, light, and then come to the Center for Kabbalat Shabbat. We'll begin Kabbalat Shabbat at 6:25pm to give those Shabbaton participants lighting at home time to get to the Center Shabbat morning davening at 8:30am, preceded by a mini-shiur at 8:00am • Housing options: [1] You live in the neighborhood, [2] You are making your own arrangements to stay with friends who live in the neighborhood, [3] You want us to house you with someone who lives in the neighborhood, [4] You would like to stay at the Windmill Hotel (sleeping only, 300NIS per couple extra).• Registration is nearing our optimum number of participants. Take this as a LAST CALL for the Shabbaton and contact us A.S.A.P. One if by Land, Two if by Sea...Three if by Air 1-2-3: A FASCINATING FUN-FILLED TIYUL •Sunday, August 12th, 8:00am to 7:00pm Destination: HAIFA with guide Yishai Avital Cruise in Haifa Bay in the lovely Caramalit • Visit the greatest (newest) Train Museum in Israel, in its new ultra-modern home in Haifa, go back in time to enjoy various famous eras, including audio-visual presentation • Ride up and down the Haifa mountainside in a cable car to Bat Galim - an exhilirating experience • Our guide will acquaint us with the city of Haifa, its environs in a special way... • Visit Eliyahu HaNavi Cave to beseech him to come now. • 140NIS/150NIS non-members • bring your own lunch (or order from the Israel Center Cafe) Solidarity Tour Wednesday, August 15th • New Settlements •Biblical Landscapes •Challenges of the Future • Depart from the Israel Center 8:30am, return 5:30pm (approx) • Scenic drive through the inheritance of the Tribe of Binyamin •Settlement of Elon Moreh - Overlook from Mt. Kabir to Shechem and Joseph's Tomb; meet with pioneer settlers Settlement of Itamar - visit young couples on their organic homestead; tour of outlying outposts - overlook "The Three Seas" Tefilat Mincha Lunch Break (not included in cost, can be ordered from the Israel Center Cafe for an additional 18NIS Possible visit to army base (subject to IDF uthorization) Drive via the Trans Shomoron Highway to Ariel, capital of the Shomron Settlement of Homesh - Solidarity visit with families whose relatives have been murdered in terror attacks Cost: 95NIS members / 110NIS non-mem Travel Desk Specials Paradise Negev Hotel Be'ersheva (Glatt Mehadrin Hotel) August - Midweek • NIS625 per couple per night double room, half board basis (breaskfast/dinner daily) • Weekends - 750NIS fullboard •One child up to 12 years old in parents' room - FREE Kibbutz Hotel Lavi - August & Sept.-Shabbat Specials Package #1: Thursday to Sunday, August 9-12 •3-night weekend NIS950 (1-night H/B; Shabbat F/B; 1-night breakfast) Pacakge #2: Sunday to Wednesday, August 12-15 •3 night package NIS1245 (4th night free) H/B Package #3: Sunday to Wednesday, August 19-22 •3-night package NIS1025. H/B Package #4: Sunday to Friday, August 26-31 •No minimum stay. NIS315 per night, H/B Package #5: Shabatot during September •One night, NIS345. F/B All rates are per person in main building or garden rooms •New Wing supplement: NIS40 p.p. per night • Children's discounts available "Chazanut Festival - Halleluya 5761" Wednesday to Sunday, August 22-26 (4 nights) $360 p.p. double occupancy (Main Building) includes: breakfast daily, 2 midweek dinners, 2 midweek lunches, Shabbat Meals. Lectures & shiurim in Hebrew • Program available on request Enjoy an August Shabbat at The Jerusalem of Gold Hotel•Glatt/Mehadrin•NIS 880•Rates are per couple for one night stay in a double room•Full board • Family plan rates available Sheraton Moriah - Tiberias August 2 - September 2 • Two-night stay - 1300NIS,; three-night stay - 1800NIS • Rates are per couple including breakfast • One child aged 2-12 sharing parents' room - 75NIS • Separate swimming hours available • Magician's School for Kids Renaissance Jerusalem Glatt - Mehadrin July 29 - August 31 •740NIS per couple per night, includes breakfast • One child aged 2-18 sharing parents' room - FREE • 2 to 3 children in separate room - 490NIS per night • Three nights, receive 20% discount... - or - FOURTH NIGHT FREE • Free entrance to health club • Separate swimming in indoor pool on alternate evenings Artzeinu Tours in conjunction with the Israel Center presents... Daily Artzeinu Tours General Schedule Sundays: Jeep Excurison - or - City of David • Mondays: 1day to Galil- Golan • Tuesdays: Massada, Ein Gedi, Dead Sea - or - 2 day to Galil-Golan • Wednesdays: Amatzia underground city • Thursdays: Negev • Fridays: Kotel tunnels, Old City, South Wall excavations or J'lem neighborhoods Vacation in “Class” August 5-12 -4 - Star Hotel in Tiveria •Mashgiach on premises 24 hrs. a day All ingredients EIDAH CHAREIDIT? GLATT KOSHER, SHMITA L'CHUMRA • Price includes: Half board (incl. fleishig dinner) Full board for Shabbos + 2 x cake & tea Outdoor pool (Lifeguards: male-men /female-women) Jacuzzi • Sauna • Fitness room Free boat ride & transportation to the beach Activities for children • Day camp Special evening activities Optional: (not incl. in price) R/T transportation and/or TOURS to Golan and Galil including Kivrei Tzaddikim, Kayaks, Jeeping, and more- at reasonable prices • minimum Midweek - 2 nights: SUN-TUE, TUE-THU • weekend - 3 nights: THU-SUN • ($ prices must incl. foreign passport # and address) • All prices are per night, mid-wk. or weekend • Couple - 689nis ($160) • Children 2-12 (in parents' room) - 170nis ($39) •3rd in room (12+) - 260nis ($60) • Call for prices for singles & small rooms • Members: 660/$150, call for other mem prices Call 587-1718 or the Travel Desk ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free.•No one will be turned away for lack of ability to pay. SHABBAT 5:00pm•Shiur in Pirkei Avot•Men and Women are invited •Different speakers weekly• This week: (3rd Perek) Rabbi Nachum Bronznick•Cold drinks will be served•Mincha follows Shiur MOTZA"SH Motza'ei Shabbat Nachamu, 9:30pm• Games Night: When was the last time you played...Trivial Pursuits, Monopoly, Scrabble, Balderdash, Charades for Dummies, Careers, Initialize, Sets, Abalone, hess, Checkers, Backgammon, Boggle, Rummikub, Dominoes, Quiddler... and bring-your-own! Or how about trying your hand at an old-fashion jigsaw puzzle, or a challenging logic puzzle, such as Rush Hour, Safari, Lunar Lockout... Challenge, camaraderie, fun DAF YOMI in English 3:00-4:00pm•Sunday-Thursday (resumes in Elul) SUNDAY Sunday, August 5th •9:30am •Towards Better Benching (Birkat HaMazon) with Phil Chernofsky N'shei Library • 10:30-12:45pm 10:30am (women) •Let's Learn Chumash •Tonia Frohwein 11:30am •Parshat HaShavua •Shprintzee Herskovits 12:30pm • Great Jewish Stories •Rabbi David Zitter Sunday, August 5th, 8:00pm• PHANTOM BUSTING with Evelyn Haies• A book review workshop on "From Time Immemorial" by Joan Peters debunking the "Big Lie" of Palestinian-ism MONDAY 9:15am• New Series: Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs•Rabbi Eliezer Grunbaum 10:30am•Rabbi Leff's shiur will resume IY"H on Monday, August 27th - 8 Elul August 6th, 10:30pm Jewish Perspectives on the Animal Kingdom with Rabbi Nosson Slifkin, "The Zoo Rabbi" N'SHEI lending library 10:00-12:30 August 6th, 11:36am• In honor of T"U B"Av: Emunah and Song followed by an open discussion and songs with our special guest, Bluma •Aviva Nissim Monday, August 6th, 8:00pm•Have American Jews Abandoned Israel? with Rabbi Avi Weiss TUESDAY 9:00-9:50•TORAH TOPICS•Speaking Favorably of the Jewish People•Dr. Hayim Abramson 9:55-10:45•SIDDUR TOPICS•In-depth study of ALEINU•Dr. Hayim Abramson 10:50-11:40•Parshat HaShavua•Rabbi Mordechai Spiegelman 10:12:00•The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center from 10:00-12:00 • Please bring ID 11:45am (women) •(will resume IY"H on August 21st)•Chassidic insights into Parshat HaShavua and the Actualia of Our Time based on Chabad teachings•Raizel Zisk Tuesday, August 7th, 8:00pm• Discover the Temple within you, The physical Beit HaMikdash may have been destroyed, but the inner Temple continues to dwell in your own heart and mind. Come to this exciting lecture & experiential journey using guided imagery with Mendel Weinberger WEDNESDAY 8:30am•The Eshet Chayil Foundation in conjunction with the Israel Center, is pleased to announce a class on TEHILIM with Sara Wurtzel•Each session will begin with the reading of a chapter of Tehilim, followed by a study of the same perek. 9:30am•Towards a more Meaningful Davening Experience•Dr. Joel Luber Wednesdays during August, 10:30am •(Alan Romm will resume in September IY"H) PHANTOM BUSTING with Evelyn Haies•A book review workshop on FROM TIME IMMEMORIAL by Joan Peters which debunks the "Big Lie" of the so-called Palestinians 11:30am-1:00pm•Spiritual Intelligence in PIRKEI AVOT•Batya Yaniger 3:00pm•Women in Tanach•Pearl Borow•This class is open to men and women 4:00-5:30pm •Poetry Workshop with Shmuel Mann•Express your feelings, your view of the World, observations of every day... through the world of poetry. Each individual has a world of experiences within them.Written in any form, rhyme, free verse, any style, each member will work towards putting together his/her own collection of poems •30NIS per session August 6th, 8:00pm • From Anatevka to Jerusalem, scenes from Fiddler on the Roof followed by discussions led by Rabbi Avi Silverman Jewish Philosophy Rabbi Chaim Eisen will resume IY"H on August 15th 8:00-10:00pm•Aliya Counseling•Miriam Bass THURSDAY 10:30am•Shiur while you fold 10:30am•resumes Thursday August 16th •SLIM FOR LIFE•Group weight-loss program for women•Qualified Nutritional Advisor (BSC Hons) on hand•No obligation for the first session•Libby - 651-8061 • Elisheva - 999-6479 August 9th, 7:00pm •Jewish Values Education Institute • Witnessing the Holocaust with Breindel Lieba Swirsky, Filmmaker and Holocaust Scholar 8:00pm•Stories from the Gemarra•Reb Yosef Schreiber August 9th, 4:00-9:00pm •Root & Branch Association Islam-Israel Conference • 25 NIS p.p. with: Mr. Nabil Abu Salman, Prof. Yirmiyahu Branover, Mr. Bruce Brill, Dr. Asher Eder. Ms. Mori Glaser, Mr. Zuhair Hamdan, Mrs. Evelyn Haies, Rabbi Pesach Lerner, Mr. Itamar Marcus. Mr. Yisrael Medad, Mr. William Mehlman, Mr. Zvi Raviv and Sheikh Imam Professor Abdul Hadi Palazzi, for more info. call 02-673 9013 FRIDAY 9:00-10:00am•Brachot and Pirkei Avot with Phil Chernofsky Upcoming at the Israel Center Motza'ei Shabbat, August 11th, 9:30pm, Special evening with Rebbetzin Esther Jungreis • 25NIS p.p. Hold this Date: Friday, August 17th •HACHNASAT SEFER TORAH in the presence of Rabbis, communal leaders, Israel Center members, and participants in the OU Israel Solidarity Mission. Sefer Torah donated by Harvey Newman and family, Monsey, NY OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union•Jerusalem
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