This week we read/learn the 3rd & 4th chapters of Pirkei Avot. Halachic Times for Jerusalem (Summer time) Correct for TT #487 Ranges are for THU-THU, 3 - 6 TISHREI (SUMMER TIME) (September 20-23) and 7 - 13 Tishrei (STANDARD TIME) (September 24-30) For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) SHABBAT SHUVA (Vayeilech) Candle lighting - 6:02pm Summer time Havdala - 7:14pm Summer time (Rabbeinu Tam - pm) Clocks change - 1hr. back - Sunday night, Sept. 23 YOM KIPPUR Candle lighting - 4:55pm Standard time Havdala - 6:07pm Standard time SHABBAT PARSHAT HAAZINU Candle lighting - 4:51pm Standard time Havdala - 6:03pm Standard time (Rabbeinu Tam - pm) Here are the other Jerusalem Z'manim, as promised on the front page. The range is from Thursday, Sept. 20 thru Sunday, Sep. 23 (Summer time) and from Monday, September 24 thru Sunday, Sep.30 (Standard time). As usual, to find times on days within a range, interpolate. September 20 23 24 30 Earliest Shacharit 5:21½ 5:23½ 4:24 4:28 Sunrise (elevation) 6:21½ 6:23½ 5:24 5:28 Sunrise (plain) 6:26Ό 6:28 5:29 5:32½ Sh'ma (GR"A) 9:26 9:27 8:27 8:28 Sh'ma (Mag. Av.) 8:41 8:42 7:42 7:43 Shacharit (GR"A) 10:28 10:28 9:28 9:28 Shacharit (MA) 9:58 9:58 8:58 8:58 Chatzot (noon) 12:32 12:31 11:31 11:29 Mincha Gedola 1:04 1:02 12:02 11:59 Plag Mincha 5:26 5:22½ 4:21Ό 4:15 Sunset (elevation) 6:43 6:39 5:38 5:30 Sunset (plain) 6:38Ό 6:34½ 5:33 5:25Ό Do a HABIT CHECK and make sure you don't miss Mincha, for example, when the clocks change. That 6:00pm routine won't work after the 23rd. Also notice that Sof Z'man Sh'ma and T'fila are an hour earlier. There are "religious" benefits and disadvantages to Summer Time and Winter Time, which differ from person to person. Things sort of balance themselves out so that religion should not be an argument as to when to change the clocks. Other factors should count. Right now, the country changes for Yom Kippur and the Pesach Seder. And that's kind of nice. 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 Rosh Chodesh of Tishrei is occulted by Rosh HaShana, with only token reference to the fact that it is also Rosh Chodesh. Rosh Chodesh Tishrei was not "benched" on the Shabbat before, nor was the Molad announced. Yet the Molad of Tishrei is used to fix the day of Rosh HaShana each year, and two consecutive Rosh HaShanas will determine the exact length of the year. (You really don't have to know this, because calendar makers do - but it's good to know!) The Molad of Tishrei 5762 is MON 22h 5m 16p. Since the Molad is after noon, it is called a MOLAD ZAKEN and Rosh HaShana is fixed on the following day, Tuesday (and Wednesday). The Molad of Tishrei 5763 will be SHA 6h 54m 10p. Rosh HaShana is fixed on the day of the Molad (when none of 4 different situations exist), so RH 5763 will be Shabbat-Sunday. 5762 is a 12-month year. To go from this RH to the next requires 354 days. The months this year neatly alternate 30 days - 29 days throughout. We are Individuals, Part of Klal Yisrael, and Human Beings In the third chapter of Hilchot T'shuva, Rambam "suggests" that each of us imagine that he/she is precariously balanced between merits and demerits, and that one mitzva, act of kindness, good deed can tip the balance to the side of ZECHUT and Life. (And conversely...) This imagined balance between life and death, between righteous and wicked, goes for individuals, for the Jewish People, and for the entire world. Imagined because we do not know what the actual heavenly balance sheet says. We do not know how G-d keeps score. Rambam adds that mitzvot and sins are not counted at one point each. They each have their value which is completely incalculable by humans. This information belongs to the NISTAROT, the hidden things that are G-d's alone. This, at the same time, puts a tremendous burden on the shoulders of each of us - and - eases our burden as well. On the one hand, to have the feeling that one's fate and that of the People of Israel and the entire world depends up one's next act. is an awesome responsibility that few can handle. On the other hand, to know that one need not accomplish a total make-over of oneself, but that a slight improvement, a bit of T'shuva, a start on the path to self-improvement can lead us to being inscribed in the Book of Life, this can ease our burden and encourage and inspire us to greater quality and quantity of T'shuva. Remember that we have the ability to be as great as Moshe Rabeinu, but are held accountable only in our striving to be better selves. And even if the ultimate question to be put before us will be, "Were you the best YOU that you could have been?", perhaps the yearly question we are asked each Rosh HaShana is, "Are you a better YOU than you were yesterday or the day before that?" Anticipating that kind of question should be an extra incentive to heed the Shofar's call to T'shuva. SEDRA STATS 51st of the 54 sedras; 8th of 11 in D'varim Written on 72 lines in a Sefer Torah (ranks: 53) 3 Parshiyot, 2 open, 1 closed 30 P'sukim; ranks 54 (11th in D'varim) 553 words; ranks 53 (10th in D'varim) 2123 letters; ranks 53 (10th in D'varim) Fewest p'sukim of any sedra, but the longest p'sukim (in words & letters) of any sedra. Not enough to make that much of a difference in ranking Nitzavim & Vayeilech are combined or separated depending upon one factor: Is there a Shabbat between Yom Kippur and Sukkot, or not. If no, then they are combined and are read on the Shabbat before Rosh HaShana and Haazinu is Shabbat Shuva. If there is a Shabbat between YK and Chag - as there is this year - then that Shabbat is Haazinu, Shuva is Vayeilech, and Nitzavim is the pre-Rosh HaShana Shabbat. If Rosh HaShana is Thursday (31.9%) or Shabbat (28.6%), then there is no Shabbat between YK & Sukkot (60.5%). If Rosh HaShana is Monday (28.0%) or Tuesday (11.5% as it is this year), then there is a Shabbat between (39.5%). Fun fact: On the last Shabbat (Mincha) and Monday of 5761, we read the first 13 p'sukim of Vayeilech. But the remaining 17 p'sukim were not read at all during 5761 - Only these 17 of 5846 p'sukim are sometimes not read at all in a whole year. And, in 5762, Vayeilech is Parshat HaShavua TWICE! The only sedra that ever holds that distinction. MITZVOT 2 mitzvot of Taryag, both positive (#612, #613) Aliya-by-Aliya Sedra Summary KOHEN - First Aliya - 3 p'sukim - 31:1-3 Moshe Rabeinu concludes his words to the People and tells them that at his age of 120 years, he is no longer able to lead them. And that G-d has told Moshe that he will not be crossing the Jordan River, so his journey is truly over. He tells them that G-d will be with them, destroy the nations that they will encounter in Eretz israel, and that Yehoshua will be the one to lead them. [SDT] Rashi explains that Moshe was not physically incapable of continuing to lead the people; it was G-d Who took the leadership from Moshe and gave it to Yehoshua. LEVI - Second Aliya - 3 p'sukim - 31:4-6 Moshe reminds the People of the victories they have had, and tells them to be strong and courageous. Not to be afraid. G-d won't abandon them. Being afraid of the enemy is not a good thing militarily, because they sense fear as a weakness. Being afraid when G-d repeatedly commands us not to be, can be a sign of lack of faith. [SDT] "For G-d, your G-d, He will go before you..." Why YOUR G-d? Why not Elokeinu - OUR G-d? One commentator suggests that this is a poignant reminder that Moshe Rabeinu will not be entering the Land of Israel, as will all the people to whom he is speaking. The Talmud states that he who dwells outside of Israel, is like one who has no G-d. Moshe, alas, will remain in Chutz LaAretz. SHLISHI - Third Aliya - 3 p'sukim - 31:7-9 Moshe then speaks to Yehoshua in front of the assembled people, and asks him to be strong, for he will be leading the people and he will be in charge of conquering and settling the Land. G-d will be guiding you "every step of the way". When Moshe finished writing the Torah, he gave it over to the Kohanim, "the carriers of the Ark". R'VI'I - Fourth Aliya - 4 p'sukim - 31:10-13 Moshe next commands the People concerning the mitzva of "Hak'hel" [612]. On the Sukkot following the Shmita year, when the people gather in Jerusalem for the Chag, the king shall read (parts of) the Torah to the multitude. The people are to gather at the Beit HaMikdash - men, women,and children - in order to learn, to fear G-d, to hear and understand, and to commit to fulfill all the teachings of the Torah. And the youngsters who have not yet learned, will hear and learn to revere G-d "all the days they shall live in the Land your are about to enter". MITZVA WATCH ITEM: Hak-hel is the prime exception to the "rule" that women are exempt from time-related positive mitzvot. The reason is simple - The Torah states that the mitzva applies to women. ITEM: The Sefer HaChinuch explains that since the Torah is the essence of our existence as Jews, it is fitting that every once in a while there be a major "event" that revolves around the Torah to reinforce the concept of the Torah's centrality. It is most fitting that the king be the one to read from the Torah and that it take place in the Beit HaMikdash courtyard, and that it take place during a joyous festival. ITEM: Hak-hel is observed only when the majority of Jews in the world live in Eretz Yisrael (and Yovel is active). When that is not the case - as in our day - there is a commemorative of Hak-hel which takes place at the Kotel plaza once every seven years, during Chol HaMoed Sukkot following Shmita year. BE THERE. It is special! CHAMISHI - Fifth Aliya - 6 p'sukim - 31:14-19 G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed". G-d's Presence descended to the Tent in the form of a Cloud. G-d tells Moshe that after his death, the people will rebel against Him, stray from the proper path, and embrace other gods. G-d announces that He will show His anger by "hiding His Face" from them. This is a reference to the well-known "hester panim" which manifests itself as G-d "working behind the scenes" only, in hidden, subtle ways. This prophecy of Bnei Yisrael turning from G-d need never have happened. We always have the ability to not let a negative prophecy come true. Even if G-d tells Moshe that this was going to happen, every generation can behave properly and, in effect say, We won't let it happen to us. Unfortunately, it did come to pass, more than once. But it doesn't have to, and it is our challenge to not let it happen. Next is the command to write "The Song" (namely the whole Torah), to teach it to the people, so that it should serve as a testament among the People of Israel. This is mitzva #613, to write a Sefer Torah. MITZVA WATCH Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh (holy books) from which to learn. Since the Torah itself specifies that the "purpose" of writing a Torah scroll is to learn and teach from it, then writing, buying, acquiring all learning texts would be in the spirit of this mitzva. The RO"SH (Rabeinu Asher) takes this idea one significant step further - he says that since in our day, the Torah scroll has been relegated to the Aron Kodesh in shul and is used for public reading, but not as a learning text - the MAIN fulfillment of this mitzva "to write a Sefer Torah" is the building of a personal Torah library. Buy Torah texts from which to learn and teach. He adds that it is also praiseworthy if one is privileged to write a Sefer Torah as well. This is an unusual turn-about, which emphasizes the importance of buying sforim - AND USING THEM. Follow this through. If a person is learning a particular volume of Gemara, let's say, and he buys a Gemara and several commentaries to help in his learning, then these purchases are not only that which helps him fulfill the mitzva of Talmud Torah, but the act of buying the S'farim is itself a fulfillment of a mitzva. And a very special mitzva at that Mitzva #613. "...and teach it to the People of Israel - place it in their mouths." From here the Gemara teaches us that one must review and review his teachings with his students until they understand. It is not sufficient to just teach; one must work very hard until his students really understand, until it in their mouths. SHISHI - Sixth Aliya - 5 p'sukim - 31:20-24 Because, G-d explains, I am bringing the people to a Land flowing with milk & honey. The People will eat in contentment and turn from G-d. The Torah, however, will not be completely forgotten from the lips (and hearts) of future generations. (This will be "their ticket back".) Moshe wrote the Torah on that day (Rambam says that he wrote 13 Torahs - one for each tribe and one in the care of the Kohanim/Leviim) and taught it to the People. G-d "commanded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. (Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death. Some say Yehoshua wrote them.) SH'VI'I - Seventh Aliya - 6 p'sukim - 31:25-30 Moshe commands the Leviim to take the Torah and place it at the side of the Aron. (Some say that the Torah was in the Aron; others say that it was on a shelf attached to the side of the Aron.) Moshe asks for the leaders of the people to assemble for his final words to them. Moshe tells of the prophecy-prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety. The last three p'sukim are read for the Maftir. The honor of Maftir on Shabbat Shuva is usually given to the rabbi or a prominent member of the congregation. HAFTARA - 22 p'sukim 9 from Hoshea 14:2-10 , 13 from Yoel 2:15-27 Some add Micha 7:18-20. Minhag Yerushalayim is not to.The choice of the haftara this time is its being Shabbat Shuva, rather than the usual idea of a connection to the sedra. SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the Shabbat its name and basically say it all. Return to G-d. The following pasuk emphasizes the power of prayer in the T'shuva process. The command to repent is accompanied by wonderful promises (prophecies) of redemption and restoration of the former glory of Israel. The passage from Yoel gives us a Shofar connection to the T'shuva process. Another encouraging note as we face the task of returning to G-d, is His assurance that He is among us - even before our T'shuva. And that He will not shame His people ever. The last pasuk in Hoshea states, "Who is wise who understands this, an intelligent person will know: G-d's ways are straight, the righteous will walk upon them and the sinner will trip on them." Very often it is the same activity or the same thing that people handle differently, with the result that one person succeeds and the other falters. It is often a matter of attitude. SHABBAT SHUVA Our Sages point out the significance of there being exactly seven days between Rosh HaShana and Yom Kippur, exclusive. It means that there is one and only one Sunday, one Monday... and exactly one Shabbat. And these unique days become the templates, if you will, for their counterparts throughout the coming year. The Wednesday of Aseret Y'mei T'shuva (the Ten Days of Repentance) is the prototype for all the Wednesdays of 5762. Same for the other days of the week. This idea is particularly meaningful for Shabbat. You know the saying. Today is the first day of the rest of your life. Well, Shabbat Shuva is the first Shabbat of the rest of your year (and life). And that presents a challenge. Use Shabbat Shuva to help make all your Shabbats better and more special than they have been in the past, for you and your whole family. Do you cut corners with the basic laws of Shabbat? Do you do things on Shabbat that you know you really should not be doing, but they seem trivial to you? If so, Shabbat Shuva is there for you. Take things slowly, but make some forward progress. Decide not to turn lights on and off this one Shabbat. Then see if you can keep it going for one more Shabbat. And another. That was just an example. Let's say that you are Shomer Shabbat. And the answer to the question about cutting corners is NO. You keep the Shabbat. You abstain from all manner of Melacha, including all the Rabbinic restrictions as well. Good. But do you REALLY keep Shabbat the way it should be kept? And honor it? And enjoy it? How do you spend your "free" time on Shabbat? Do you have quality time with your family? Do you invite guests regularly? Do you learn Torah and sing Zemirot at the table? Are your discussions at the table on a level that honors the Shabbat, or is it about baseball, the stock market, shopping, TV commercials, and the like? Napping is good, but is that all there is? How about a leisurely walk with your spouse and/or children? A family review of Parshat HaShavua? (using ParshaPix, perhaps?) And what about the preparation for Shabbat? Is the day before Shabbat, Friday or Erev Shabbat, if you follow the difference. The same thing goes for Saturday night or Motza'ei Shabbat. Which do you have? Shabbat Shuva is the Shabbat between Rosh HaShana and Yom Kippur. It's a one-of-a-kind. We each have our own davening and thinking agendas for Rosh HaShana and Yom Kippur. But the Shabbat between them is a "regular" Shabbat. And that's the challenge. People usually succeed in having a special and meaningful Rosh HaShana and Yom Kippur. But those special days come once a year. Shabbat is every single week. Use this first one to raise your TSO (total Shabbat observance) a couple of notches. Then work on maintaining and improving on honoring and enjoying the most special and precious of days - Shabbat. Yom Kippur Torah & Haftara Torah reading for YK comes mostly from Parshat Acharei - the 34-pasuk Vayikra 16 for Shacharit (first Torah) and the 30-pasuk Vayikra 18 for Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas. Here's a quick rundown. Yom Kippur Morning - Two Sifrei Torah 6 people in the first (7 if YK is Shabbat). The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur specially the aspect of ATONEMENT. Perhaps it can be summed up by saying that atonement does not depend upon the Beit HaMikdash, but the Day itself, and what we do with it. Kohen - First Aliya - 6 p'sukim - 16:1-6 (split on Shabbat to get the extra Aliya) Levi - Second Aliya - 5 p'sukim - 16:7-11 Shlishi - Third Aliya - 6 p'sukim - 16:12-17 R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24 Chamishi - Fifth Aliya - 6 p'sukim - 16:25-30 Shishi - Sixth Aliya - 4 p'sukim - 16:31-34 Maftir (second Torah) - 5 p'sukim - Bamidbar 29:7-11. About the Musaf of Yom Kippur. The other korbanot of YK were dealt with in the reading from the first Torah. Haftara - 22 p'sukim - Yeshayahu 57:14-58:14. The Haftara makes the point that fasting is a hollow observance without it being accompanied by (or leading to) a change for the better in individuals and society. The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law and custom. Yom Kippur Mincha (All other Mincha readings are either the "preview" of the coming Parshat HaShavua - Shabbat afternoon - or Va'y'chal - fast day afternoons. This one is unique) This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions are an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur afternoon. Kohen - First Aliya - 5 p'sukim - 18:1-5 Levi - Second Aliya - 16 p'sukim - 18:6-21 (longest Aliya of the day) Shlishi (Maftir) - 9 p'sukim - 18:22-30 Haftara - 48 + 3 p'sukim - The entire Book of Yonah and some communities add Micha 7:18-20. The Haftara teaches us the famous lesson that repentance is universal, not only Jewish. But the story of non-Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way. We also are given a glimpse into the conflicts fealt by the prophet Yonah in his desire to protect the Jewish people from G-d's anger. BARUCH SHEM K'VOD MALCHUTO L'OLAM V'ED The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly. First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages. There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyaly to G-d with the words: Hear Yisrael (the other name of Yaakov), G-d, our G-d, G-d is One. The other source says that Moshe Rabbeinu intoduced it to us after he "borrowed" it from the heavenly angels. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble the angels and only then do we dare say Baruch Sheim aloud. This second origin for the statement seems to fit well with the Yom Kippur practice. There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim K'vod... was used as the response to a bracha, not AMEN. On YK, with its focus on the procedures in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the reaction of the people in the courtyard of the Beit HaMikdash to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed. One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six word statement. SEDRA STATS (Haazinu) 53rd of the 54 sedras; 10th of 11 in D'varim 3 Parshiyot; all open (extra open!) 52 p'sukim - ranks 51st (8th in D'varim) 614 words - ranks 52nd (9th) 2326 letters - ranks 52nd (9th) On average, Haazinu p'sukim are among the shortest in the Torah MITZVOT The Chinuch does not count any mitzvot in Ha'azinu; the Rambam counts one - YAYIN NESECH. This is the only mitzva on Rambam's list that the Chinuch does not have AZ YASHIR (in B'shalach) and HAAZINU are the only two portions of the Torah not written in the conventional way. It is said that the spaces between phrases allude to hidden meanings to the regular text. Many words in Haazinu appear nowhere else in Tanach. The text is atypically poetic. The sedra is a mix of prophecy and warning... and promise. Aliya-by-Aliya Sedra Summary KOHEN - First Aliya - 6 p'sukim - 32:1-6 Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up". "When I (singular) call G-d's Name, you (plural, minimum 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - BIRKAT HAZIMUN (benching m'zuman). We also learn from this pasuk that we answer BARUCH HU U'VARUCH SH'MO when we hear G-d's name in a bracha (unless there is a halachic reason for not "interrupting"). From here, says the Gemara, we learn the mitzva of saying a bracha before learning Torah. (It is also derived logically from Birkat HaMazon.) Others learn from here (together with its context) that we should pray to G-d when there is a lack of rain. And, that we have brachot for different kinds of foods, rather than one catch-all bracha. This versatile pasuk is used to introduce the Musaf, Mincha, and Ne'ila Amida. LEVI - Second Aliya - 6 p'sukim - 32:7-12 Moshe asks us once again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d. There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them. G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..." Just as the positive effect of rain is often not immediately apparent, manifesting itself only at a later time - so it is sometimes with Torah. SH'LISHI - Third Aliya - 6 p'sukim - 32:13-18 Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to happen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security. R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28 Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim. Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel". It is striking how similar are the words of reproach and how different the presentation. CHAMISHI - Fifth Aliya - 11 p'sukim - 32:29-39 Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d. MITZVA WATCH Pasuk 32:38 refers to idolatrous sacrifices and their wine of libation. Rambam cites this pasuk as the prohibition of YAYIN NESECH, sacramental wine. The Chinuch includes it in the ban against benefiting from food consecrated to a deity. This is the only mitzva that Rambam counts that Sefer HaChinuch does not. (In order to keep the number 613, there is one example of vice versa.) The rabbinic ban on STAM YEINAM (non-Jewish wine) is partially inspired by this prohibition of Yayin Nesech. There are other factors, such as the limiting of social contact between Jew and non-Jew, a preventative measure to intermarriage, that input into the rabbinic ban of Stam Yeinam. SHISHI - Sixth Aliya - 4 p'sukim - 32:40-43 In this concluding portion of the song part of Haazinu, Moshe assures us of G-d's eternal nature and His promise to avenge Israel against the other nations. SH'V'I - Seventh Aliya - 9 p'sukim - 32:44-52 The Torah goes back to the regular columnar format for this last parsha of Haazinu. Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them. An important point that has been oft- repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to Eretz Yisrael. G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter E. Yisrael), rather than enter the Land which the People of Israel will enter. The last 5 p'sukim are repeated for the Maftir. HAFTARA - 51 p'sukim - Shmuel Bet 22:1-51 This is the Haftara of Haazinu 39.5% of the time, when there is a Shabbat between Yom Kippur and Sukkot. Otherwise (60.5%), Haazinu is Shabbat Shuva with its special Haftara. This song of David HaMelech is also written in an unusual style (like Az Yashir, rather than like Haazinu). As Rabbi Jacobs points out in A Haftara Companion, there is more similarity in both the Torah portion and Haftara being Songs, and being explicitly called songs, than in their content. However, both speak of the close relationship between G-d and the People of Israel. So tto, G-d is called TZUR, Rock, in both the sedra and Haftara. And both speak of G-d avenging the Jewish People against the nations of the world. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson #104 (PART 3) Presumptions regarding real estate The period of presumption will avail the occupier only if he complies with the requirements for occupation. Should he fail to comply with these requirements he will not obtain the right to the land, since it is presumed that the owner had no reason to protest. The failure to properly occupy the land will preclude the presumption even in the situation where the owner admits he sold the occupier a parcel of land but denies that it is the parcel that the occupier is occupying. There is a sharp difference of opinion among the authorities regarding the type of proof required to establish the occupancy for the period of presumption in dwellings. According to one view the occupier must produce witnesses who can testify as to his general occupancy, and if the owner pleads specific times that the occupier was not there, the occupier must have specific proof as to those times. Even if the owner pleads upon information and belief failure to occupy at all times, the occupier must be very specific in his proof. Furthermore, according to this view, if the owner is a person whose business takes him out of town a great deal of the time, Beth Din will raise these pleas on his behalf. According to this opinion it is very difficult to establish the period of presumption in dwellings. Unless the occupier leaves friends or family in the dwelling while he is out of town, he may very well not be able to prove the period of presumption of occupancy. The other opinion is that the occupier must present proof in general terms that he occupied the dwelling as is the usual way for persons to occupy a dwelling. If this can be shown, the period of presumption will be established. Most of the authorities follow the latter opinion. If the owner can show that he occupied part of premises and used it for whatever purposes he desired, the occupier will have to produce convincing proof to overcome the presumption that the owner did not sell him the premises. Commercial establishments are usually occupied only during the day and the occupier will only have to prove occupancy during business hours for three years, although there is also an opinion that under certain circumstances he would have to prove occupancy for six years during business hours. If the occupier occupies part of his neighbor's premises for three years and admits that he did not purchase the part occupied by him, but had obtained permission or had purchased the right to use the area, whether or not he fenced off the area so occupied by him, he obtains the right to use that area forever. The same would apply to jointly held property if the partners are very careful not to permit any partner to have exclusive use of any of the property and this person had exclusive occupancy of part of the premises. There is also a presumption of ownership of seats in a synagogue. Thus, if occupier can prove that he occupied the same seat in the synagogue for three years at all times when he attended the synagogue, he will have occupancy of that seat. If the custom of the synagogue is to place the names of the owners of the seats thereon, such a nameplate remaining undisturbed will act as a deed to the seat. Also, if the synagogue maintains a ledger with the names of seat owners such entries in such ledger is presumptive proof of ownership of the seat. The occupier cannot obtain a presumption in his favor after the three-year period unless he claims that he obtained the realty from the owner by sale or by gift (or that he inherited the realty). Thus the most common occurrence of the presumption coming into effect will be as follows: Occupier is on the land. Owner brings a lawsuit to evict the occupier. Occupier: "I purchased the land from you, Mr. Owner." Owner: "Where is the deed that you allege I gave to you?" Occupier: "I lost the deed." Occupier produces two witnesses that he was on the land for three years in accordance with rules of occupancy. Beth Din: "We find in favor of the occupier based on the presumption and the claim of the occupier that he purchased the land, and based on the fact that the owner made no protest during the three years." If the occupation is not accompanied by a claim of color of title, the occupier's presumption cannot stand, no matter how many years he occupied the realty. For example, after the occupier has been on the realty for many years, the owner approaches him and asks, "What are you doing on this realty? It is mine." The occupier replies, "I have been on the realty for many years and no one objected, and therefore I remained there." This does not raise a presumption in favor of the occupier as against the owner, although he has been there openly for more than three years. The occupier did not plead that he purchased the realty from the owner. When the trial is taking place in Beth Din, the judges may not ask the occupier leading questions, such as, Did you ever have a deed that you lost?" The occupier must raise such a defense on his own. Nowadays most litigants have attorneys representing them in Beth Din and thus he attorney for the occupier will raise such a defense. He may raise such a defense at any time in the proceedings, although he did not originally plead such a defense. This is not classified in the category of changing pleas which is not permitted. The occupier produces a deed on which he bases his defense in the eviction action. It turns out that the deed is a forgery, or void for some other reason. He has lost his color of title, and he cannot have a presumption in his favor even though he was on the realty for more than three years. The fact that the occupier does not have a presumption is not to say that the owner will win the case and that Beth Din will eject the occupier from the realty. The owner still has to produce witnesses that the realty is his. If the owner produces such witnesses he will obtain a judgment with two parts: ( 1) eviction of the occupier from the real estate; and (2) a money judgment that the occupier pay the owner for all of the profits that he made from the real estate. The topic of color of title and how it is pleaded will be discussed IYH in the next lessons. The subject matter of this lesson is more fully discussed in Vol. V, Ch.140 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. ASKING FORGIVENESS FROM OUR FELLOW MAN Repentance:For sin against fellow manYom Kippur alone can not atone for sins against other people. Only when the victim is appeased can the offender seek forgiveness from HaShem - and this too is needed, for any crime against a fellow human being is also a crime against God (SA OC 606:1). Forgiveness: Each human being is created in Gods image. Each person reveals a unique spark and aspect of Divinity. What is the greatest expression of our Godliness? It is our power of forgiveness. While God delegates to us His attribute of free will, He sometimes limits our free will in order to carry out His will, as when He hardened Pharoahs heart. HaShem granted us creative talents out of His ability to create ex nihilo, so that we may continue the work which He began in the six days of creation, but He sustains or destroys our petty creations according to His plan. But when He transferred to each human being the power to forgive personal transgressions, He transferred it irrevocably. God Himself is so to speak prevented from forgiving the transgressor so long as the victim refuses to do so. It follows that we reach the highest level of holiness when we forgive, and indeed our Sages instruct us to be always ready and willing to forgive, indicating that this is a special quality of the Jewish people who are close to HaShem. Forgiveness and Reconciliation Actually, there are two different aspects of asking forgiveness before Yom Kippur. One is so that we do not have any outstanding sins so that we may achieve complete atonement on Yom Kippur. (MB 606:1.) Yet for this reason it would be enough if the person we wronged forgives us wholeheartedly for instance if he says the tefilla zaka (in which we forgive all who wronged us) or even the special forgiveness said before going to sleep. However, there is a difference between forgiveness and reconciliation. Remote forgiveness removes the barrier keeping people apart, but it doesnt bring them together. For this it is necessary for an actual encounter between the wrongdoer and the wronged, at the very least through a shaliach (emissary). In this way we can explain why some Sages made a special effort to make themselves available to those who wronged them, to encourage them to ask forgiveness. If the concern was merely that the sinners should avoid punishment, then private forgiveness would be enough, but that wouldnt restore friendly relations. (Yoma 87a.) This aspect of reconciliation is no less important than atonement. The Mishna Berura mentions that the sin should not be mentioned if it causes awkwardness which may lead to continued antagonism between the sides (MB 606:3.) Even though this means the forgiveness will be less complete, reconciliation between the two sides is paramount. Indeed, the Tur (OC 606) cites a Midrash which suggests that the primary reason for making amends is not to achieve individual forgiveness but rather to increase brotherhood among all Jews. . It follows that even if strained relations with someone are not due to any particular sin, Yom Kippur is still the ideal time to try and approach them and try to mend the breach. In this way, the entire Jewish people will enter Sukkot, the time of our rejoicing, not only purified from sin but also united in friendship. Rabbi Meir has recently completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, andsubmityour own questions, at www.jewishethicist.com or at www. aish.com. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) One must uphold the commandment to be fruitful and multiply (P'RU U'R'VU), with regard to Torah study as well, so that the mind does not become sterile and barren. - Rabbi Shabtai of Roshkov Even in sin there are sparks of light, which repentance can cause to shoot forth. - Baal Shem Tov Instead of adding severity to the law, it would be better to add the fear of G-d to its performance. - Rabbi Shabtai of Roshkov Rite and Reason by Shmuel Pinchas Gelbard Some people are accustomed to eat KREPLACH filled with meat on Erev Yom Kippur, Hoshana Rabba, and Purim. REASON On these three days, we eat more than usual, as on Yom Tov. Work, however, is permitted on those days. Therefore, the day is regarded as a partial or concealed Yom Tov. The Torah states (D'varim 16:14), You shall rejoice on your festivals - V'Samachta B'Chagecha. Our Sages define this rejoicing as eating meat. The meat in these cases is covered by dough, symbolizing the "concealed" nature of these days. It is customary to recite Kol Nidrei before sunset (Rama). REASON This is because we do not annul vows on Shabbat or Yom Tov (Magen Avraham). For some it is customary on Erev Yom Kippur to light a candle in the house or in shul for each member of the family (Rama). REASON On YK, Moshe Rabeinu descended from Har Sinai with the Torah which is compared to a lamp (Magen Avraham). REASON The Aggada states that whoever lights a lamp in shul reinforces his mazal. Support of this idea is cited from the father of Shaul who kindled lights in shul, and his son later became king (Orchos Chayim). REASON It is (was) necessary to be able to read the not-so-familiar words of prayer throughout the night and day which are generally not known by heart. REASON On Motza'ei YK we are required to recite havdala over a fire that burned continuously throughout Yom Kippur (a flame that rested). The 24-hr. candle is acceptable for this purpose and can be used when reciting havdala. (Many light the havdala candle from the existing flame.) REASON The Midrash says, "I have told you: Take for yourselves pure olive oil. I do not need your light, it is a symbol that you aske Me to protect your souls which are compared to lamps. FYI Wearing white garments (including the Kittel): [1] On Yom Kippur, Israel is compared to angels... [2] Reminder of shrouds, mortality. This humbles us. [3] A white garment symbolizes atonement, as in Yeshayahu 1:18, Even if your sins are as red as scarlet, I shall make them white as snow. [4] Kohen Gadol wears white garments into K"K. FYI Why is there a difference between the Havdala candle of Shabbat and that of Yom Kippur? Motza'ei Shabbat is the "anniversary" of the gift of fire to Adam and Chava on the first Motza"Sh of B'reishit. We therefore purposely produce the fire (by striking a match) rather than using an existing flame. Motza'ei YK gets a candle for a different reason: to show that fire was forbidden the whole day and now it is permitted again. For this we specifically use a flame that was there, but untouched, the whole Yom Kippur, for contrast. From the Desk of the Director This Shabbat, Shabbat Shuva, is a time to recall Chazals observation that one of the most profound aspects of Teshuva is that it has the potential to reach the highest of all realms - the heavenly Throne of Glory. Teshuva, however, takes on several forms. Consequently, we need the Aseret Yemei Teshuva to allow for a step by step process until the pinnacle of atonement is reached on Yom Kippur. In his inimitable way the Sefat Emet describes the domains of Teshuva in terms of the relationship between the spiritual and the material. We must atone for the lack of soul in our actions. We must make amends for the lack of spirit in our speech and for the paucity of spiritual intent in our thinking. Shabbat Shuva especially serves the teshuva of the neshama, since on Shabbat we do not pray for our material needs. And even more so does this apply on Yom Kippur, the Shabbat of all Shabbatot. The Talmud first describes teshuva miyira (fear of punishment) which potentially transforms known misdeeds to the status of accidental errors, and then teshuva meahava (the search for emotional dependence on Hashem) by which the very essence of the teshuva process could turn our misdeeds into a source of merit! Yet, notes the Sefat Emet, these kinds of teshuva are not fail-safe. The highest level of teshuva is teshuvat emet, the truthful recognition of the nature of sin, namely, that one has transgressed the will of Hashem. It reflects the attribute of Yaakov Avinu Tittein Emet leYaakov. And, following Yaakov, it is the ultimate virtue to which we all aspire as we yearn to return in peace to my Fathers house. Sincerely yours, Menachem Persoff, Director, Israel Center Parsha Pix The family towards the upper-left is from last week, but this time they represent those who come to Yerushalayim for the mitzva of Hak-hel men, women, and children. They hear the king read parts of the Book of D'varim he's at the upper-right. Hak-hel takes place on Sukkot (hence the 4 Minim at the bottom, in the post-Shmita year. The quill is for the mitzva to write a Sefer Torah. The Torah is called a SHIRA - that's the Torah with the musical symbols in it. The purpose of writing a Torah is to learn and teach from it, "to put it in their mouths". (That's the arrow pointing into the mouth, between the king and the family. The queen in the Pix is Esther; you can recognize her by the big Hamantash she has. In speaking of HESTEIR PANIM the Torah leaves a clue to Esther from the Torah. This is not just a play on words; the Purim story is a prime example of G-d working behind the scenes, so to speak. The listening ear is referred to twice towards the end of the Sedra. The references lead into Haazinu, which picks up on that theme. And the barbells represent the repeated phrase CHAZAK VE'EMATZ said to Yehoshua, be strong and courageous. 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 isnt 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 cant solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what youre reading now) Last week's (NITZAVIM) TTriddles: [1] She's not Bonnie! [2] Bet, Vav, Yud, Lamed, Nun, and Ayin like I & J [3] Looking for a numeric connection between Rosh HaShana and Chanuka? [4] 4th of the 7 is from the 1st of the 7th [5] Too much lemon-fresh Tide And the envelope please... [1] My bonnie lies over the ocean. THIS MITZVA (T'shuva or the whole Torah) is not in the heavens nor is it across the sea. [2] They get a dot on them (in LANU U'L'VANEINU AD) like I and J do (lower case thereof). [3] Numeric value of RH = 200+1+300 (501) + 5+300+50+5 (360) = 861. Same G'matriya as MATITYAHU 40+400+400+10+5+6 = 861. [4] The 4th of the Sheva Brachot gets a lot of its text from the 1st pasuk of the 7th Haftara of Consolation (look at the first pasuk in Nitzavim's Haftara). [5] This too was from the Haftara - too much lemon-fresh laundry detergent will cause sour clothes - CHAMUTZ B'GADIM. This week's TTriddles: [1] Lessons in the winter; sayings in the summer? [2] HaShem, Avram, Avraham, Yitzchak, Eisav, Reuven, Yosef, Bil'am, Moshe [3] The one of the 6 that might have been there anyway [4] Mostly to Yehoshua, but also to whom? [5] The word and the name that connect Shabbat Shuva with Purim Israel Center Notes: The Israel Center is pleased to anounce the opening of a Beth Din to Adjudicate and arbitrate monetary disputes, according to Jewish law. The Beth Din will begin to function IY"H after Sukkot. Apart from a registration fee of 200NIS (per case), there will be no charge for this service. Please call 566-7787 ext. 204 for further information.Yitzhak Fund, Esq. Rabbi Emanuel Quint, Chairpersons 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 pressing2 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. IY"H, our next Israel Center In-House Shabbaton, Shabbat Parshat Vayeira November 2-3, '01 Scholar-in-Residence: Rabbi Emanuel Quint (and the Quintessential Players) WILDLIFE in JERUSALEM The Jerusalem Bird Observatory A wild, action-packed adventure for the whole family Visit the bird "Club Med"between the Knesset & the Supreme Court Right in the City Center A unique glimpse of our secret bird life Wed. Oct. 3rd, Chol Hamoed Sukkot - 10:00-11:30am Price: 36NIS for members / 50NIS for non-members Join us for a most interesting tiyul to Gush Etzion Thursday, Oct. 4th, Chol Hamoed Sukkot 9:00am-4:00pm (approx.) Guided by a licensed English guide to: Kibbutz Kfar Etzion - Multi media Sound & Light Show - A Touching account of the History of Jewish Settlements in Gush Etzion and the bravery of Gush Etzion's pioneers and defenders "The Lone Tree" - The ancient Oak Tree, reputed to be 700 years old. The symbol of Gush Etzion The path of the Patriarchs A special mikva used for purification upon "Aliyat L'regel to Jerusalem for sacrifice offerings The Even Ha'Mil -a stone which the Romans used as a landmark A tour of Efrat plus lookout over the Dagan and Tamar Hills The Etzion Judaica Center - Exhibition and sales of Israel's finest Judaica artisans & artists, from throughout Israel and Gush Etzion A lunch at the Alon Restaurant A tour of Yeshivat Har Etzion, Hesder Yeshiva of HaRav Lichtenstein Tour of "Machon Tzomet" - specializing in patenting Shabbat elevators, wheelchairs and other Shabbat minded tools & appliances Price: 165NIS (mem)/175NIS (non-mem) includes hot lunch 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 Artzeinu Tours in conjunction with the Israel Center presents...Sukkot Tours Sun. Sep. 30 Jeeps (full day) Jeep excursion in the Judean Hills 09:30-17:30 $59 Mon. Oct. 1 Kotel Tunnels plus Kotel tunnels - Old City, South Wall excavations 09:20-14:00 Yeshaya Jacobs $33* Thu. Oct. 4 Massada Massada & Ein Gedi, Dead Sea (separate swimming) 08:45-18:00 Moishe Oberman $73* Fri. Oct. 5 Jeeps (½ day) Jeep excursion in the Judean Hills 10:00-14:00 $42 Fri. Oct. 5 Amatzia Amatzia - underground city (Bar Kochba hideout) Tel Azekah(site of confrontation bet. David & Golyat) 09:30-14:30 Yeshaya Jacobs $47 Sun. Oct. 7 Galil Meron: R' Shimon bar Yochai, Tzfat,: Old City, ancient alleyways, shuls Rosh Hanikra: grottos, cable car Amuka (time permitting) 08:45-21:45 Chaim Sidor $77* Mon. Oct. 8 Ir David Warren's Shaft, Area G,water tunnel 10:30-14:00 Moishe Oberman $32* Thu. Oct. 11 Kotel Tunnels plus Kotel tunnels - Old City, South Wall excavations 09:20-14:00 Yeshaya Jacobs $33* Prices include all entrance fees min. group: 12 participants return times approx. cancelation 24 hrs. in adv. * 10% discount for children under 12 Special rebates and/or credits for future tiyulim for Israel Center members depend upon registration for each specific tiyul. Call the Travel Desk for furtherdetails. Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 fax: (02) 587-1719 email: artzeinu@netvision.net.il www.artzeinu.co.il MYSTICAL TZFAT (rescheduled for Shabbat B'reishit October 1-13 Exciting, dynamic tour guide: Chaim Sidor scholar & expert on Tzfat Friday: Departure from Israel Center at 8:15am, guided tour along the coast (bring packed lunch or order from cafetaria), arrive hotel approx. 12:30pm 1:15pm - Meet with artist Noach Greenberg, witness his magnificent Shtender (Maagal HaShana), Visit the Art Galleries, Candle Factory,(Optional: Ari z"l Mikveh - men; Kever Leib Baal HaYisurim - women) Leil Shabbat: Davening - Bresslov, Kossov, Carlebach (your choice) After the Seuda: Mystical Tour- Old City w/stories&legends of Tzfat (1½-2 hrs.) Shabbat Morning: Davening in Shul of your choice After the Seuda - 1½ to 2 hrs. TOUR of Tzfat - Shuls, stairs of Mashiach, Crusaders to 1948 the story of Davidka in Tzfat Cost: $115 (505NIS) per person double occupancy ($20 single supplement), Children: 50% discount under 12 years old, Non Members add $20 includes: Full Board (Shabbat) at the Tel Aviv Hotel inTzfat,Glatt; round trip transportation, all guided tours Return on Motza'ei Shabbat Minimum group: 10 couples Reservations: call the Travel Desk (ext.249) or ARTZEINU 02-5871718 ISRAEL CENTER SCHEDULE "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free. No one will be turned away for lack of ability to pay. SHABBAT 5:00pm Shabbat Shuva Shiur Men and Women are invited This week: Rabbi James I. Gordon Cold drinks will be served Mincha follows Shiur MOTZA"SH Motza'ei Shabbat Sept. 22, 9:00pm Motza'ei Shabbat Shuva Drasha by Rabbi Shlomo Riskin at Yeshurun Synagogue (King George cor. Shmuel HaNaggid, not at the Israel Center) Kiddush Hashem, Suicide for the Sake of G-d, The Sanctity of Life, The Sanctity of Time and the Redemption of Israel: Our Present War in Light of the Days of Awe and the Festival of Sukkot DAF YOMI in English 3:00-4:00pm Sunday-Thursday SUNDAY 9:30am (women) Mystical Insights into the Yamim Nora'im Golda Warhaftig N'shei Library 10:30-12:45pm 10:30am (women) The Yom Kippur Machzor, please bring a machzor Tonia Frohwein 11:30am (men & women) Parshat HaShavua Shprintzee Herskovits 12:30pm Great Jewish Stories Rabbi David Zitter Sunday, September 23rd We dare not forget their sacrifice! The public is invited to attend an Evening of Remembrance & Solidarity for the Victims of Arab Terror in Israel at the Israel Center Well known personalities and musical artists are scheduled to participate in this special event For further info please contact VAT International at 02 5821106 or email hoffmanshifra@hotmail.com Sunday, September 23, 8:00pm (Maariv at 7:45pm) Scapegoats & sacrifices: Yom Kippur's Challenge to us Based on Ramban's Commentary on the Torah with Rabbi Chaim Eisen Sunday, Sept. 23, 8:00-10:00pm NOTE CHANGE OF DAY Aliya Counseling Miriam Bass Summer Time Ends...We turn our clocks back Sunday night, Sep. 23-24 "Fall Back" one hour MONDAY 9:15am Taamei Mitzvot U'Minhagim: Reasons for Jewish Laws and Customs Rabbi Eliezer Grunbaum 10:30am Rabbi Leff's shiur on Rambam's 13 Principles N'SHEI lending library 10:00-12:30 Monday, Sept. 24, 11:36am (women) Music a Shir Delight; Classical, Chassidic Nigunim with Chana Yaffe Daf Yomi in English Monday, September 24th, 4:00pm Memorial lecture by Rabbi Shlomo Riskin in memory of SORAH BAT MORDECHAI FISHEL on her 1st yahrzeit Fishel, Friedman, Feldman & Kohlenberg families September 24, 8:00pm A shiur by Rabbi David Derovan on the Yom Kippur Davening Monday, September 24th, 8:30-10:00pm M.A.S.K. Parent Support Group Child at Risk? Sharpen your parenting skills Come to our bi-weekly meeting Israel Center - 22 Keren HaYesod Facilitator - Dr. Judy Belsky Call 02-5867289 for details TUESDAY 9:00-9:50 TORAH TOPICS Speaking Favorably of the Jewish People Dr. Hayim Abramson 9:55-10:45 SIDDUR TOPICS In-depth study of ALEINU Dr. Hayim Abramson 10:50-11:40 Parshat HaShavua Rabbi Mordechai Spiegelman 10:12:00 The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center from 10:00-12:00 Please bring ID 11:45am (women) Chassidic insights into Parshat HaShavua and the Actualia of Our Time based on Chabad teachings Raizel Zisk September 25th, 7:00pm NESTO Special Pre-Yom Yom Kippur Video & Discussion with Phil WEDNESDAY & THURSDAY YOM KIPPUR 5762 Torah Tidbits Audio Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm or anytime on www.israelnationalnews.com FRIDAY 9:00-10:00am Friday, September 28th (day after Yom Kippur), 9:00am Sukka & Arba'a Minim Review with Phil Chernofsky Men & Women invited The Israel Center's Annual Arba Minim Sale Ready made sets from 45NIS Competitive prices Fri. Sept. 28, 9:00am-1:30pm and Motza'ei Shabbat, Sept. 29, 7:30-11:00pm at the Israel Center Friday & MOTZA'EI SHABBAT The Israel Center's Annual Arba'a Minim Sale Ready made sets from 45NIS and up Competitive prices Friday, September 28th (day after Yom Kippur) 9:00am-1:30pm and Motza'ei Shabbat, September 29th 7:30-11:00pm at the Israel Center (in the garden) 10% discount for Israel Center members Shabbat afternoon, Parshat Haazinu, September 29th, 3:30pm Shiur + drinks + Mincha Sunday, Sept. 30 Morning classes - see BackPage II 8:00pm - MovieTime Please note: TT #488: Sukkot-Simchat Torah will IY"H be available for pick-up on Friday, Sep. 28; Motza"Sh, Sep. 29; Sunday, Sep. 30, and on Monday, October .1st from 10:00am to noon UPCOMING Wednesday, Thursday, and Sunday Chol HaMoed, 10:00am Shiurim on Sukka, Arba'a Minim, Chol HaMoed, Yom Tov, Kohelet, Hoshana Raba, Simchat Torah, Nisuch HaMayim, Hak-hel... and more wirh Phil Chernofsky Judaica Art Fair at the Israel Center Wednesday, Chol HaMoed 6:00-10:00pm Arts & Crafts, Music Fun for the Family Activities for Children 3000 Years of Jerusalem in Jewish Art Slide Show Presentation with Artist Magician Juggler Refreshments available for purchase, Sponsored by Jewish Action Magazine Further details, call Lisa 056-383-154 adults: 20/25, children: 10/15, family 50/65 Motza'ei Shabbat Chol HaMoed, 7:30pm SIMCHAT BEIT H"SHOEVA with Naftali Abramson and the Ha'Ayala Ha'Shlucha Band All invited - separate dancing 15NIS Sunday, October 7th, from 8:30pm Leil Hoshana Rabba, Shiurim 8:30, 9:30, 10:30, 11:30 pm Full schedule in next TT OU ISRAEL CENTER 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 [The
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