TT 457
Shabbat Parshat Yitro
We bench Rosh Chodesh Adar - see WORD OF THE MONTH
24 Shvat 5761 • February 16,17 '01

Halachic Times for Jerusalem
Correct for TT #456 • Ranges are for THU-THU, 22-29 Shvat (FEB 15-22)
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 - 4:51
Havdala - 6:06m (Rabbeinu Tam - 6:44)
Earliest Shacharit • 5:16½-5:09½am 
Sunrise • 6:16½-6:09½am (6:21½-6:14am)
Sof Z'man Kri'at Sh'ma • 9:05-9:01am(8:20-8:16am)
Sof Z'man Shacharit • 10:01-9:58am (9:31-9:28am)
Chatzot (halachic noon) • 11:53¼-11:52½am 
Mincha Gedola (earliest Mincha) • 12:23-12:23pm
Plag Mincha • 4:20-4:24½pm
Sunset • 5:30-5:36pm (5:25-5:31pm)

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.

ROSH CHODESH ADAR WILL BE YOM SHISHI (FRIDAY0 AND SHABBAT KODESH...

The Molad of Adar will be on Friday (Feb.23) 4h 57m 9p
In Rambam notation, that's SHISHI 10h 1035p

In clock time (Israel Standard Time) that's Friday at 4:37am
All of the above times are the same and are based on the AVERAGE timing of the moon's cycle. The astronomical (a.k.a. as ACTUAL or TRUE) Molad will be on Friday at 10:22am

Notice that for this month (it varies) the actual Molad is about 6 hours later than the one we use for halachic considerations. Nonetheless, that is our Tradition. For example, the earliest time for Kiddush L'vana is 72 hours (3 full days) after the Molad. We use the AVERAGE Molad to fix the earliest K.L. even though it would be before the Moon is actually three days old. (This point is not applicable to this month because the first K.L. is Monday night which is more than three days after either the actual or the average molad.) In any event, we use the average timing, even when it deviates from the actual by many hours. JTYLTK

Sedra-Stats
17th of 54 sedras; 5th of 11 in Sh'mot
Written on 138 lines in a Sefer Torah
15 Parshiyot; 4 open, 11 closed
75 p'sukim - ranks 47th (that means that only 7 sedras are shorter) The is a discrepancy in the counting of the p'sukim of Yitro as recorded in different places. This "confusion" is due (probably) to different ways to count the Aseret HaDibrot portion. They consist of 13 p'sukim but only 10 parshiyot and 10 statements. 
1105 words, 4022 letters - ranks 46th
Yitro is the smallest sedra in Sh'mot in p'sukim, words, and letters
MITZVOT
Yitro contains 17 of the 613 mitzvot; 3 positive and 14 prohibitions; (14 of 17 are within the Aseret HaDibrot)

Unity & Commitment
With Prime Minister-elect Ariel Shron trying so hard to form a national unity government, one cannot help but notice the supreme illustration of unity in this week's sedra. THEY traveled, THEY came, THEY camped in the wilderness - always referring to the Children of Israel is the plural, but AND HE CAMPED OPPOSITE THE MOUNTAIN. Rashi's famous comment echoes in our ears - as one person with one heart. The unity of purpose at Har Sinai was so special, so unique, that it is used to explain why we sing in DAYEINU, If You had brought us to Har Sinai and not given us the Torah, we would have sufficient cause to thank You. If the purpose of coming to Mt. Sinai was to receive the Torah, why would it be DAYEINU to be there and not receive the Torah. The experience of national unity made the arrival at Sinai a worthwhile experience in and of itself.

What's our track record though. How do we fair on the unity scoreboard throughout Jewish History? How many arrival at Sinai experiences have we had compared to the dismal disunity that has plagued us throughout our generations? And what about our scorecard on the other famous aspect of Jewish life, front this sedra and the coming ones. "All that G-d speaks to us, we will do!" We said that a couple of times, and them the more famous NAASEH V'NISHMA, we will do and listen (understand). How we are held in esteem in G-d's eyes, so to speak, for that great utterance. For that level of commitment. Yet, how have we done throughout the generations. Are we a united people with moments of disunity, or vice versa? Are we committed to G-d and His Torah with rebellious moments. Or vice versa?

Part of the answer is that G-d doesn't keep score that way. VAYICHAN - as one person with one heart - that defines Israel. That is who we are. No matter how often we display the opposite characteristics, that's not the real us. We are a people united and committed to G-d, His Torah & Mitzvot, His Land. Some of us keep forgetting that, but we are G-d's unique nation. Maybe that's why His hand, so to speak, is always outstretched to receive our T'shuva. Because He knows who and what we are. Let us know it too. And do it.

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-Count from Sefer HaChinuch.

Kohen - First Aliya - 12 p'sukim - 18:1-12
Yitro, Moshe's father-in-law, hears "all that has happened" to the Children of Israel and comes to Moshe with Tzipora and Moshe's (Tzipora's) two sons, Gershom and Eliezer. Moshe, Aharon, and the Elders welcome Yitro with great honor. Yitro praises G-d for all that He has done for the People.

[SDT] The straight reading of this portion indicates that Yitro heard about the Crossing of the Sea and of the battle with Amalek. These are the events recorded in the previous sedra. Other commentaries point to certain textual references about Sinai and are of the opinion that Yitro came after Matan Torah, sometime during the almost one year that the People remained camped near Mt. Sinai. If the latter opinion is correct, then we have an example of "there is no set order in the Torah's account of what happen(ed/s)". And we can add the events of Sinai revelation to the list of what Yitro "heard and came".

[SDT] The Torah says that Yitro heard things, came to join the People (to convert to Judaism), and then Moshe proceeds to tell Yitro all that has occurred. Did not the Torah just tell us that he heard things before? Did Moshe just repeat that which Yitro had already heard? Of course, hearing the stories from Moshe Rabeinu directly must certainly be better than catching the reports on CNN. Rabbi Sholom Gold suggests another reason. Our sources say that Yitro came to the People of Israel, not just for a family visit, but to convert to Judaism. If his main incentives for coming were hearing of the wonders of the Exodus, the Splitting of the Sea, and Matan Torah, then his interest in converting might be suspect. Moshe tells Yitro ALL that has happened AND all the travail, the problems that had befallen the fledgling nation. About the thirst and the hunger, the uncertainty. Only after hearing of how "tough it is to be a Jew", would Yitro be able to be accepted into the nation by Moshe. And so it was. Yitro knew it all and still wanted to be part of the Jewish People. On those terms, we are willing to accept converts.

[SDT] Yitro's reaction upon hearing all that Moshe has told him is to say BARUCH HASHEM. The Gemara in Brachot says that we derive the obligation to say a bracha for a miracle from Yitro. The Gemara in Sanhedrin says that it is not a compliment to Moshe and the multitude who came out of Egypt, that they did not say Baruch HaShem "until Yitro came and said it". (The Torah T'mima says that AZ YASHIR was not a bracha but "only" a song of praise.)

Levi - Second Aliya - 11 p'sukim - 18:13-23
On the following day, Yitro observes Moshe judging the People from morning until night. He offers suggestions for a more efficient system. Moshe should teach the People what G-d requires of them, and he should also handle the most difficult questions and disputes. But the bulk of the daily judging should be assigned to qualified individuals who will be in charge of groups of ten, fifty, a hundred, and a thousand people. Yitro explains that this new system will not only make things easier for Moshe, but the people too will be benefited.

(This portion of the sedra definitely seems to have occurred after Matan Torah, even if you want to say that Yitro's original arrival was before.)
[SDT] "On the following day..." The plain meaning would be, on the day following Yitro's arrival. Rashi, however, quotes the Midrash in saying that the day was the morrow of Yom Kippur, that first Yom Kippur when Moshe came down from the mountain with the second tablets.

[Here's a thought] In the big picture, we see that Parshat Yitro with the main description of Matan Torah precedes Mishpatim with its mundane, everyday, down-to-earth laws. Yet at the beginning of Yitro, we find this out-of-sequence portion of the Mishpatim idea. And at the end of Mishpatim, we have the rest of the story of Sinai. So which really comes first - the lofty, spiritual dimensions of Judaism, or everyday 
[Point to Ponder] However you look at the first part of the sedra, the story of Yitro seems to be an interruption between the events of the Exodus and the Splitting of the Sea on the one hand, and Matan Torah on the other. Seems. But it isn't an interruption - it is a pre-requisite for Matan Torah. Moshe's view of the judging process, as he explains to Yitro who asks him what he's doing, is that the people come to him LIDROSH ET HA'ELOKIM, to seek out G-d. Yitro's point is that there is a lack of civility among the disputing individuals which must be handled BEFORE they can pursue Knowledge of G-d. This interlude about civil justice can teach us that good interpersonal relations allows us to really benefit from Matan Torah. (based on something I heard from Rabbi YMP.)

Here's another possibility: Perhaps the Torah is telling us how to relive the experience of Matan Torah in our own lives. Its suggestion is "be like a convert". Take a fresh view of Jewish life. Marvel at all the things that G-d has done for Bnei Yisrael. Don't take things for granted. Approach your Judaism like Yitro did. Even if you are a Jew by birth, work on being a Jew by choice. G-d put the dramatic stories of the birth of the nation on hold, to let us take a close look at someone who doesn't have the Mountain poised above his head. Matan Torah was the mass conversion of a family-based group that is attaining nationhood. But the individual still counts. This we can learn from Yitro, the individual.

Third Aliya - 4 p'sukim - 18:24-27
Moshe accepts Yitro's suggestions and selects the judges. Commentaries point out that the actual qualifications of the judges that Moshe selected were more "modest" than Yitro had recommended. In theory, the very highest caliber person should be sought after as judge. In reality, we often have to settle for the best we can find in our society.

Moshe sends Yitro off on his journey to Midyan (to convert his family, says Rashi).

Another thought... The sequence of the Yitro episode and then Matan Torah is paralleled in next week's sedra with the bulk of Mishpatim followed by the other account of Matan Torah (or the continuation of the account of Matan Torah. Can we sum it up as DERECH ERETZ KADMA LA'TORAH?

R'vi'i - Fourth Aliya - 6 p'sukim - 19:1-6
Here begins the Torah reading for Shavuot morning. The Torah now returns to the sequence of Y'tzi'at Mitzrayim to Matan Torah. On Rosh Chodesh Sivan (six weeks after leaving Egypt) the Children of Israel arrive at Sinai.
[SDT] A famous point, worth repeating...

In the third month following the Exodus, on THIS day, they (the Children of Israel) arrived at the Sinai Wilderness. Why THIS day; THAT day is how you tell a story. The Torah is not a "once-upon-a-time-a-long-time-ago story book. The Torah is a living guide for us, to be constantly rediscovered. Every day, each Jew should imagine him/herself at Sinai receiving the Torah anew. Today we have come out of Egyptian bondage; today we stand at the foot of Mt. Sinai eagerly awaiting the Divine Revelation and today we commit ourselves to G-d what He asks of us.

Significantly, the words of Torah which we learn and live should never become stale. They should be in our eyes as if TODAY we have received them. We should learn Torah and do mitzvot with the freshness and enthusiasm of a first-time experience. This too fits well with the "Yitro model". The challenge: Be a true Torah Jew all your life, for as many years as G-d gives you, but have an enthusiasm that is more common among converts and Baalei T'shuva.

Chamishi - Fifth Aliya - 13 p'sukim - 19:7-19
Moshe presents G-d's words to the Elders (and the People), who answer with a resounding "All that G-d says we will do". Moshe then tells the people to prepare for three days to receive the Torah. During this time, the Mountain was off-limits. On the morning of the third day, the People gather at the foot of the mountain to the accompaniment of the supernatural sounds and sights of the Shofar, thunder, lightning, and smoke. G-d will speak to Moshe in such a manner that the People will be witness to this direct communication. When Moshe will speak, G-d will answer with a "voice" (and not just via a vision or spiritual telepathy).

[SDT] G-d tells Moshe that the People should "sanctify themselves today AND tomorrow". It is relatively easy to sanctify oneself on the day of the great miraculous events of Matan Torah. The challenge to each of us is to sanctify ourselves on the many tomorrows that follow. The days after the wondrous events, the magnificent spiritual experiences. The days when our lives return to "normal". This is what being Jewish is about. We sanctify the mundane. Therefore, there really is nothing that is mundane for us.

Shishi - Sixth Aliya - 20 p'sukim - 19:20-20:14
G-d descends onto Har Sinai (so to speak) and calls to Moshe to join Him. G-d tells Moshe to repeat the warning against approaching the mountain. Moshe then goes down to the people to tell them G-d's words.

What follows is/are the Aseret HaDibrot, the Ten Commandments. They are comprised of 13 p'sukim which contain 14 mitzvot out of the Torah's 613. The Aseret HaDibrot can be viewed as both specific mitzvot as well as "chapter headings" for many of the Torah's mitzvot (e.g. LO TIGNOV is specifically the prohibition of kidnapping, and generally, the category of all prohibitions related to stealing - robbing, burglary, cheating in business, pressuring someone into selling you something that he doesn't really want to sell, moving a boundary marker... and others).

MITZVA WATCH
The first commandment sounds like a statement by G-d, but is viewed by Rambam, Chinuch, and others as a mitzva to believe in G-d [25]. It is as if the Torah had said: "Thou shalt believe in G-d". Interestingly, a partner mitzva of this one - the mitzva to believe in G-d's Unity, is also a statement: "...HaShem Echod". Following Rambam's approach, this premier mitzva of the Torah requires us to believe in G-d, to work on that belief by strengthening it and eliminating any doubts that we might have. The mitzva is a full-time, dynamic challenge to continually improve the quality of our belief. (Others see it as an intro to "There shall be no other gods...")

The second commandment contains several prohibitions related to idolatry. Specifically, not to believe in other gods [26] (this mitzva includes the prohibition of having no belief - atheism), not making idols [27], nor bowing to them (even without believing) [28], nor worshipping idols in any manner [29]. Note that this commandment deals with both thought and with action.
The third commandment prohibits swearing in vain [30]. This is defined as (1) swearing to the truth of something that is obviously true and well-known - that the Sun is hot; (2) to swear in denial of an obvious truth - that the Moon is made of cheese (interestingly, to swear that the Moon is made of cheese is not considered a false oath nor a lie, since everyone knows that the Moon is not cheese. Only when the truth of a matter is unknown do we use the term lie and false oath. A vain oath is just as serious as a false one, so this distinction is largely academic, but it emphasizes the seriousness of being flippant in regard to swearing.); (3) to swear to violate the Torah - that one will eat pork. Such an oath is immediately void since we are considered to have taken a prior oath (at Sinai) to not eat pork. Hence, the oath is in vain and a disrespectful and potentially harmful use of G-d's name; (4) to swear to do something that is impossible - to stay awake for a full week. The common denominator of these types of vain oaths is that they all "cheapen" the use of G-d's name and threaten the smooth functioning of society which often must rely on the seriousness of a real oath.

Commandment #4 deals with Shabbat and contains the positive mitzva to remember the Shabbat with Kiddush [31], and the prohibition of all manner of M'lacha, specific types of creative activities [32]. The mitzva of ZACHOR includes Kiddush as Shabbat enters, and Havdala as Shabbat leaves. The prohibitions of M'lacha are divided into 39 categories, each of which contains other related activities, usually with the same goal. For example, PLANTING is one of the 39 categories; watering, pruning, and fertilizing all help the growth of plants and are considered TOLADOT of PLANTING.

The fifth commandment is to honor one's parents [33]. Grandparents, in-laws, older (or possibly oldest) siblings, and teachers are included (with differences). Honor of parents is usually considered to refer to that which one does for one's parents, as opposed to reverence (fear) of parents which include that which should not be done because it would be disrespectful.

Top of the second LU'ACH is the ISUR of MURDER [34], which is considered the antithesis of Belief in G-d, since murder directly negates creation of human being in His image.

Commandment #7 against ADULTERY [35] is the prohibition of having relations with a married woman, but as a "chapter heading" it also points to the other forbidden relations from Acharei.

#8 is LO TIGNOV [36], which, as mentioned earlier, is specifically defined as kidnapping, but is also the category header of many mitzvot in the Torah. Maybe they can all be summed up as indicating that the person who violates these kind of mitzvot puts himself above other human beings. It is obvious how this is harmful to society, and to the individual's striving for Kedusha.

#9 is the prohibition of "bearing false witness" [37]. We can see in this mitzva, as well as many others, how important it is to G-d, so to speak, that we be able to function as a society. Both oaths, and to a greater extent, perhaps, testimony, are necessary for the establishment of TRUTH, in the absence of having seen the truth ourselves. So much of the dealings between people involves the trust we place in each other's word, especially when backed by an oath, and in the confidence we place in the testimony of two witnesses. Without these elements of our interpersonal relationships, we would be incapable of functioning as a society.
#10 commandment against COVETING [38] sort of sums things up in that it focuses on the thought process that can lead to all types of sins. Being part of "The Big 10" points to the significance of thoughts in the whole picture, which usually considers deeds. 

Sh'vi'i - Seventh Aliya - 9 p'sukim - 20:15-23
The People are awe-struck by the supernatural phenomena and keep their distance. They ask Moshe to tell them what G-d wants rather than hearing His Voice directly. Some commentators say that this request came after the first two statements, "I Am..." and "There shall be no other...". Others suggest that G-d "spoke" all "Ten Sayings" first in an incomprehensible manner and then began "spelling them out" one at a time. After the second statement, the People panicked and requested that Moshe tell them what G-d wants, so that they would not hear "G-d's voice" directly. G-d agreed, so to speak, on the condition that we listen to the word of the prophet, with Moshe as the "chief" among the prophets, and his prophecy - the Torah - having the highest authority.

G-d tells Moshe to remind the People that they heard G-d speak; that they shall make no graven human images (even for art) [39]; they shall make an altar and offer sacrifices upon it; if the altar be made of stone, its stone shall not be cut with metal tools [40]. Metal implements represent the sword, which shortens life; the Altar represents the lengthening of life. From this rule comes the custom to remove or cover the bread-knife during Birkat HaMazon, since our table is likened to the Altar. (Some authorities say that this minhag applies only during the week, not on Shabbat.) The Altar may not be approached with immodest steps [41] but rather via its ramp.

Haftara - 21 p'sukim -Yeshayahu 6:1-7:6, 9:5-6
Parallel to the Torah's account of the awesome experience at Sinai, this passage from Yeshayahu describes his first awe-inspiring vision of angels proclaiming Kadosh, Kadosh, Kadosh. Both sedra and haftara present us with "visions" of G-d's awe, majesty, and holiness.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean 
Lesson # 75•TORAH OATHS•Oath #3: Oaths of Bailees
The third and last Torah judicial oath deals with bailees (SHOMRIM), which I have designated as Oath #3. What is a bailee? He is a person (Reuven) or entity (ABC Corporation) who legally holds something belonging to a second party (Shimon) or entity. Shimon gave Reuven the thing to hold. This is different from the case of finding something, the owner did not give it to the person holding it, rather the person holding the object, found it.

There are four kinds of bailees as described in chapters 291 to 347 of Hoshen haMishpat. The oaths that we are discussing are found in Chapter 87. Laws of bailees in short: Reuven may be: (1) an unpaid bailee (SHOMEIR CHINAM); (2) a paid bailee (SHOMEIR SACHAR); (3) a renter (SHOCHEIR); or (4) a borrower (SHO'EIL). Corresponding examples: (1) Shimon is at the airport and wants to go into the duty free shop and asks Reuven to watch his carry-on bag until he does his shopping. (2) Shimon arrives at his destination and wants to check his bags at the airport for which the baggage handler, Reuven, charges a fee. (3) Shimon has a car renting agency and Reuven rents a car from Shimon. (4) Reuven borrows Shimon’s car to drive to Eilat. In all of these cases there is a standard of care that Reuven is responsible for. In case (1), (a) Reuven is responsible for the object that he is watching if he was negligent in how he watched it and as a result of his negligence the object was stolen or lost. (b) However, Reuven is not responsible if the object was lost or stolen without his negligence. And it goes without saying that he is not responsible for the loss of the object if it was lost or destroyed by an act of G-d, such as an earthquake. In case (2), (a) Reuven is responsible for the loss or destruction of the object if he was negligent in watching it ,or if it was lost or stolen even without his negligence contributing to the loss. (b) However, Reuven is not responsible if the objects was lost or destroyed by an act of God, such as an earthquake. In case (3), (a) Reuven is responsible for the loss or destruction of the object if he was negligent how he watched it, or if it was lost or stolen even without his negligence contributing to the loss. (b) However, Reuven is not responsible if the objects was lost or destroyed by an act of God, such as an earthquake. [Cases (2) and (3) are similar in the responsibilities of Reuven.] In case (4), (a) Reuven is nearly always responsible. If the object was lost or destroyed by his negligence, or was lost or destroyed even without his negligence, or even if it was destroyed in an earthquake or any other act of God, Reuven is still responsible for the loss or destruction of the object that he borrowed. (b) However, if the object “died” while being used in the manner for which it was borrowed, Reuven is not responsible for the loss or destruction of he object. For example, while Reuven is driving to Eilat in the car he borrowed from Shimon, the car dies, that is the motor and transmission die and the car cannot be used again, then Reuven is not responsible. Thus under (1)(b), (2)(b), (3)(b), and (4)(b), Reuven is not responsible for the loss or destruction of the object. In order for Reuven to prove that he is not responsible, he has to take a Torah oath. 
In case (1)(b) Reuven takes three oaths: (i) that the object is not in his possession because it was lost or stolen; (ii) that he was not negligent in causing the loss of the object; and (iii) that he did not make unauthorized use of the object. 

In case (2)(b) Reuven takes three oaths: (i) that the object is not in his possession, and the loss was occasioned by force majeure; (ii) that he was not negligent in causing the loss of the object, nor was it lost by him, nor was it stolen from him; and (iii) that he did not make unauthorized use of the object.

In case (3)(b) Reuven takes three oaths: (i) that the object is not in his possession, and the loss was occasioned by force majeure; (ii) that he was not negligent in causing the loss of the object, nor was it lost by him, nor was it stolen from him; and (iii) that he did not use the object in a manner other than in a normal manner.

In case (4)(b) Reuven takes three oaths: (i) that the object is not in his possession because it was destroyed while he used it (or was damaged while he used it); (ii) that he was not negligent in the care of the object, nor was it lost or stolen while in his possession, nor was the loss occasioned by force majeure; and (iii) that he used the object only in the manner for which he borrowed the object.

In all four cases, Reuven, the person who had Shimon’s object in his possession may take the oaths to free himself of liability. Should he refuse to take the oaths, Reuven will have to pay Shimon for the loss of the object. The first oath in each set consists of a statement that Reuven does not have the object in his possession. This eliminates the possibility that Reuven is willing to pay Shimon for the object and then Reuven can keep the object for himself. The first oath also gives a reason why the object is not in Reuven’s possession and that is the reason that will relieve Reuven of responsibility. The second oath in each set sets forth a statement that the object was not lost through some reason that would have made Reuven liable for the loss. The third oath in each set differs. In cases (1) and (2) where Reuven is a watchman of Shimon’s object, whether for compensation or without compensation, Reuven has no right to make use of the object and if he does he will be liable for its loss, no matter what the reason including an act of G-d. In case (3) where Reuven rents the object to use it, he must use it in a manner that is normal for the use of the particular object rented. If he used it in another manner, his use may make him liable for its loss, no matter how occasioned. In case (4) Reuven is always liable except if he used the object in a manner for which he borrowed it. 

In all three Torah judicial oaths it is the defendant who is faced with the option of taking or not taking the oath. If he takes the (set of) oaths he will not be liable to Shimon. Should he decide not to take the oaths he will be liable to Shimon for the loss of the object.

The subject matter of this lesson is more fully discussed in Vol.III, Ch.87 and in Vol.III, Ch.294 of A Restatement of Rabbinic Civil Law by E. Quint and on sale at local Judaica bookstores. Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org.

TEVILA – Immersion in a Mikveh

As part of the preparation for receiving the Torah, HaShem tells Moshe that the people need to sanctify themselves and wash their garments (Shemot 19:10). The Rambam explains that this refers to tevila, immersion in a mikveh. This immersion in which the Jewish people entered the covenant is the precedent for the immersion in which each convert enters the covenant of the Torah (Rambam, Isurei Biah 13:3).

While we often think of a mikveh as a means of purification, Rabbi Aryeh Kaplan points out that it is more precisely a means of transformation. After all, the prospectve convert bears no particular kind of defilement. Dishes acquired from a non-Jew do not necessarily have any tuma yet these also require immersion (Waters of Eden). The Tosafot call this an immersion of “renewal”, and seem to imply that the immersion of a nida is also of this kind (Tosafot Avoda Zara 75b “Mayim”).

This understanding of tevila can give us a new insight into many halakhot.

ALL OR NOTHING
One important law is that the entire body must be submerged at once. The Torah tells us that a Kohen who is tamei may not eat sacrifices “until he washes his flesh in water. And when the sun sets he shall be pure, then he may eat of the sacrifices” (Vayikra 22:6-7). Our Sages asked, “Could it be enough for him to wash himself one limb at a time? The verse says ‘And when the sun sets he shall be pure’. Just as the entire sun sets, so the entire body must be in the water at once” (Sifra Emor).

Day and night are not merely relative states of more or less light; rather, we experience them as polar opposites. Just as the sunset ushers in an entirely new period of the day, so the immersion is meant to effect a total change in the status of the person.

A person can improve himself little by little, but he can not transform himself little by little. Changing the entire self is a revolutionary act, symbolized by immersing the entire body.

NO HOLDING BACK
The Torah also tells us that the person has to immerse all of his body in the water (Vayikra 15:16). This means that there must not be any significant interpositions, or chatzitzot (Eiruvin 4b). Having any part of the body covered during tevila shows that there is a resistance to this transformation – there are some parts of the body which we are not willing to have the water reach. 

Symbolically, this represents that the person has some aspects of the old self which he or she is unwilling to transform. Again, this does not stand in the way of improvement, which is an incremental process. But renewal is all-or-nothing; so even a single interposition can invalidate the entire immersion.

Viewed from this angle, the halakha’s surprisingly extensive and detailed enumeration of the different kind of interpositions, which is reflected in practice by an extensive and detailed examination which must be carried out in the mikveh before immersion (SA YD 198), symbolizes the minute and encompassing inspection of deeds which is necessary in order to truly make ourselves into new and better human beings.

A Mikveh may not be a Vessel
The mikveh must be dug into the ground or built into a permanent building. A bathtub or similar moveable vessel is not a kosher mikveh, even if it is permanently attached to the ground (SA YD 201:6). Furthermore, the water itself can not have been drawn with a vessel, even if afterwards it is poured into the mikveh (SA YD 201:3).

The requirement for a vessel represents a demand for human participation and intervention. A vessel is made and controlled by man and holds a particular measured quantity; this symbolizes Divine influence which is expressed in a way which is subject to our limited analysis and comprehension.

Washing hands for a meal (or when we awaken) must in general be done from a vessel and by human effort (SA OC 4, 159), showing that this kind of purification requires our participation. Washing hands is precisely not a transformation; it is a conscious process of purifying one aspect of ourselves (Since the hands represent our contact with the outside world, washing them can represent a commitment to improve our acts). Of course we need HaShem’s help to do this, and this is the symbolism of the natural water.

But the immersion of the mikveh may not be in a vessel or with drawn water. Our Sages say “A prisoner can’t release himself from prison” (Berakhot 5b); likewise, a person can improve some aspect of himself but not recreate his entire being. He must immerse in natural water which is collected in the earth, showing that the entire process of renewal is outside of his power. It is in the hands of HaShem.

BACK TO THE WOMB
Rabbi Aryeh Kaplan suggests that the mikveh is like a womb. Like the womb, the mikveh is a water-filled place which envelops us, and in which we are unable to live with our own powers. Even the scrunched-up posture which we assume during immersion resembles the posture of the fetus in the womb (SA YD 198:35).

This is the most potent expression of all of the idea that immersion in the mikveh is a process of renewal and rebirth, when new life is granted us from a Source beyond ourselves (Waters of Eden). The idea of a rebirth before Mattan Torah is reflected also in the Midrash that at the word of HaShem the souls of the children of Israel departed, and were then restored (Shir HaShirim Rabba on Shir HaShirim 5:16).

Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. 

ASK THE VEBBE 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: Are you allowed to throw out a letter which has on it the abbreviation “Bet-Heh” or “Bet-Samech-Dalet”? Is it better not to write them in the first place? 

Answer: One should refrain from writing Hashem’s name on the types of writings (invitations, newspapers, letters) which are likely to be thrown out. The gemara tells us how the Hashmonaim started writing Hashem’s name in documents (to reverse the influence of the Greeks). Eventually, the Rabbis found out and canceled the practice out of fear that these documents would be improperly disposed of (Rosh Hashana 18b, brought by Rama, Yoreh Deah 276:13). 

However, abbreviations which are used to refer to Hashem, including “Bet-Heh” (Hebrew for: with Hashem’s help) have no halachic significance according to several opinions (see Yechave Da’at III, 18). There is additional reason for leniency when k’tav ashuri (print found in a sefer Torah) is not used (see Shut Rama, siman 34). Others suggest not to write “Bet-Heh” and if it is written, not to erase it (see Shut Tzafnat Pa’aneach, quoted in Yechave Da’at, ibid.). Regarding “Yud-Yud” found often in siddurim in place of Hashem’s name, the Rama (Yoreh Deah 276:10) says that it can be erased only if there is a need. 

As opposed to “Bet-Heh”, where the letter “Heh” represents one of the letters in Hashem’s name, “Bet-Samech-Dalet” (which, in Aramaic, means: with Divine assistance) has no element of Hashem’s name and need not be dealt with in any special way (Igrot Moshe, Yoreh Deah II, 138). This is why many people use “Dalet” as a one letter abbreviation of His name, instead of “Heh”.

In summary it is preferable not to throw out in a disgraceful manner papers with “Bet-Heh” or “Yud-Yud” on them. However, it is sufficient to remove the word(s) from the paper and then throw out the rest (Shulchan Aruch, Yoreh Deah 276:13). The word “Bet-Samech-Dalet” causes no problem whatsoever, and thus, while not required, may adorn our writings with the concept that all of our endeavors are possible only with Hashem’s help. 
This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank. 

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
When suffering, one should not say, "It is bad". Because nothing that G-d does is bad. Rather one should say, "It is bitter". Because bitter pills are among the best cures.
- Rabbi Moshe of Kobrin 

"The Heavens belong to G-d, and the earth He gave to humans." (T'hilim 115:16) The Heavens are heavenly in any event. G-d gave the earth to humans so that they could make that which is worldly, heavenly.
- Rabbi Chanoch Henich of Alexander 

Rite and Reason by Shmuel Pinchas Gelbard
Q Some have the custom of tasting the foods being prepared on Erev Shabbat for Shabbat.
A This custom, as mentioned by the Magen Avraham, is not just for the practical considerations of cooking. It is (or should be) part of the preparation for Shabbat to ensure that the meals will be appetizing and tasty. There is an allusion to this custom which is attributed to the Talmud Yerushalmi: Those who taste it (the flavor of Shabbat) merit (eternal) life." (from the Musaf of Shabbat). It is a mitzva to sample the Shabbat dishes before Shabbat, in honor of Shabbat. 
Q Why are the loaves baked in honor of Shabbat and Yom Tov called CHALLOT?
A (as opposed to referring to them as LECHEM, the correct word for bread - PC) Shabbat loaves are/were often baked by the women of the house themselves, unlike the weekday bread which they would buy from bakers. With homebaked bread, one had to remember to perform the mitzva of CHALLA (bakery bread already had CHALLA taken from it). As a reminder to set aside the CHALLA (one of the husband's reminders to his wife before Shabbat begins is to take CHALLA - PC), we call the Shabbat loaves CHALLA.

RITE and REASON is available at local Sfarim stores, in the original Hebrew as well as in English translation. It makes a great gift... even for yourself!

From the Desk of the Director
Dear Torah Tidbits Reader,
In parshat Yitro we read of the spiritual peak reached by Bnei Yisrael at Har Sinai. This pinnacle, however, was reached only after grueling trials and tribulations, the clearest example being the battle with Amalek at Rephidim.
Chazal suggest that the term “Rephidim” alludes to Bnei Yisrael’s susceptibility to Amalek’s unprecedented attack, for it means “Rafu Yadeihem min Hatorah” – ‘They slackened [their hands] from the Torah.’ Thus it took only a slight slackening of will and a growing tendency to complain, for Amalek’s evil treachery to ascend.

However, following the successful encounter with their arch enemy, Moshe’s earlier doubts about Bnei Yisra’el were assuaged. The former slaves were now able to prove their worthiness, for it is written: “Vayis’u Mirphidim Vayavo’u Midbar Sinai.” Not only did the people physically leave the place Rephidim, but at Sinai they also abandoned their rebellious attitude.
Today we too are challenged to cast away the indolence of Rephidim and to devote ourselves to the mission of Sinai. In order to redeem ourselves. So as to reach our finest hour.

Sincerely yours, Menachem Persoff ,Director, Israel Center

NCSY b'Yisrael News
ITEM Every Saturday night, our youth lounge [the Teichman Youth Center] fills with the sounds of teens discussing and just plain shmoozing, music and story telling. Under the direction of Harel Chetzruni, kids are finding a welcome and interesting place to hang out. The price is right (free!) and the mood is warm and open. Nowhere to go and nothing to do? Try 22 Keren Hayesod - downstairs.

-In honor of Tu B’Shvat, Nitzotz organized 15 girls from Midreshet Moriah to host a party for the handicapped kids at Aleh. They danced and sang, helped with the snacks, and generally made sameach. Nice going; we’ll see you again soon.

-Beit Kharkov held a Tu B’Shvat seder last week for twenty of its members, complete with song, divrei Torah, and tuv Eretz Yisrael.

-Lichyot B’Yachad continues their good work learning and meeting with secular young people. Because of security considerations, groups aren’t coming to the Gush, and so, we go to them. The girls from Neve Chana and Shvei Rachel and the boys from Mekor Chaim meet regularly with their counterparts in Giv'at Brener. Last week, Michi conducted a mutual encounter between nature and student in the spirit of Tu B’Shvat.

-There are, however, still some groups that do come to the Gush - the IDF. Rafi takes advantage of the situation by going out to these chayalim, once a week, to learn with them, show them around the area (the Jewish parts, that is) and to introduce them to Yeshivat Hesder Har Etzion and its derech. Some of them opt to spend Shabbat with him or with the good folks in Bat Ayin. Little by little, we learn to lichyot b’yachad.

-A special thank you to Esther and Shalom Parnes of Efrat for their donation of a guitar. May we make beautiful music with it!

HOMEWORK HELPERS - Tutoring and homework help available forall 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center.Call Sarah for more info: 5667787. We welcome all new volunteers able to tutor.

GESHARIM - NCSY’s new Gesharim program is up and running. We invite anyone who knows Russian olim in need of bar/bat mitzva preparation to contact us. The program organizes fun-filled activities for youth and their families to introduce them to basic concepts in Judaism.
For more information, please contact Sarah, 5667787. x245.
Hey, you in Raanana!

How old are you? What are you doing Wednesday evenings? If you are 13-14 years old, Makom BaLev Raanana is waiting for you at Beit Knesset Shivtei Yisrael, at 6:00pm for lots of fun and interesting activities Questions?
Call Shlomit at 054-578-937.

Rabbi Michael Fredman, Director • Daniella, Ilana, Sara, B'not Sherut 
22 Keren Ha'Yesod, POB 37015, Jerusalem • (02) 566-7787 ext. 242
fax: (02) 566-0156• ncsy_isr@netvision.net

NESTO•Native English-Speaking Teen Olim
To Touch or Not To Touch- that was the question that the NESTOers grappled with this past Tuesday night after watching a scene from Fiddler on the Roof where Perchik takes Hodel by the hand and teaches her a new dance. Our discussion centered on the basic themes of: 1) building fences around the halacha; 2) delaying gratification; 3) defining what commitment is in a relationship. By looking at a series of cases dealing with different levels of male/female intimacy, the kids had to defend whether the actions in each case were acceptable from the standpoint of modern Orthodoxy. The arguments and insights were passionate to be sure, and encouragingly, very sensible. All participants were given xeroxed pages from Menachem Brayer’s The Jewish Woman in Rabbinic Literature to take home, read, and think about.

Ready for some whacky competition? Next Tuesday night will be Party Puzzles with our full staff of madrichim on hand. Come challenge your brain and have a great time in the process! You can even bring some party favorites of your own.

Motzie Shabbat February 24. there will be a jam session with the tunes of Shmuel and Friends. Known for their long standing gig at Mike’s Place in the midrachov, this hoppin' group of musicians are sure to give us an evening that will have us boppin' in our seats. Doors to the Zula (youth lounge) open at 8:00pm, and the music begins at 8:30. The program, which costs 10 shekels for members, and 15 for non-members, will conclude at 10:00pm sharp.

If you are interested in being part of a chesed program, either long term of for just one shot, please contact Daniel soon - groups are currently being organized. 

Shabbat shalom,Rabbi Avi, Daniel and Ilana

A Closer Look at YOEL KAHN
Last week we met board member Aviella Trapido who lives in Migdal HaMayim, Beit Shemesh. This week we meet board member Yoel Kahn, who resides in Har Nof. 

Q. How long ago did you make aliya, and why did you come here? 
A. I came to Israel 8½ years ago from Teaneck NJ as a tourist and, after a year, it was decided by the whole family that even with all the political problems we could not see ourselves living anywere else. So 7½ years ago we made Aliya.
Q. What was the most difficult part of making Aliya for you?
A. Seeing that a third of my grade in school were English speakers, we actually got along pretty well with the system. It was not as hard for me as most other people - I guess I'm just lucky.
Q. What do you like so much about NESTO that you have been a member for five and a half years?
A. Its hard to say. It could be the director and counslers and bnot sheirut but, they change so often - so maybe its the kids. I would say that's the biggest reason, but also it is the purpose of NESTO, which amazingly enough has not changed in the past 5 years. The goal was mainly to help new and old olim have a place to go where there are people they can relate to - and that remains for me the biggest reason why I join again every year.
Q. If you could be a vegetable, what vegetable would you be?
A. Garlic and Onion. For one, nobody else I know, aside from me, likes to eat raw onions. Garlic is healthy, plus I love garlic bread. So there you have it ladies and gents - I would be the most popular vegetables in the soup and chicken!
NESTO is the Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, director • Daniel Stambler, asst. dir. • Ilana Milo, Bat Sherut 
Did you know that NESTO was originally just a temporary name that was needed for some official form. It was supposed to be replaced by a "real" name. NESTO stuck around.

ParshaPix
Some obvious elements, some on the challenging side. 
Upper-left is the hearing ear as in VAYISHMA YITRO
Upper-right, where Bet-Hei often is found on one's papers, is a reference to Yitro's exclamation of Baruch HaShem after hearing of all the wonders that had so far occurred to the people.
The scales of justice refer to the dialogue between Yitro and Moshe concerning the judging of the people.
The figure of a person with a heart with the number 1 is Rashi's famous comment on VAYICHAN... as one person with one heart...
The sound of the Shofar was going (HOLEICH) and intensifying...
Kiddush cup is for ZACHOR; not plowing is for SHAMOR - the positives and prohibitions of Shabbat.
Negation circle on the step stool is the prohibition of approaching the Mizbei'ach by step. A ramp was used instead, allowing a more modest approach.
And that leaves us with the Roman numerals for the groupings at Yitro's suggestion for 1000 (M), 100 (C), 50 (L), and 10 (X).
Use the Roman numerals to challenge the older child who found the other elements of the ParshaPix too easy.

TTRIDDLES
MM/Bklyn won last week’s double prize of the “SHLOMO DANCE” CD from Noam Productions (8 Malchei Yisrael and Rav Shefa Mall) and a RUBIK’S INFINITY GAME from BIG DEAL (15 Malchei Yisrael, 3 Lunz, and 64 Rabbi Akiva in Bnei Braq). 

Similar prizes are on line for this week. Let’s see who takes the TTriddles’ honor.

Last week’s (BO) TTriddles:
[1] After Yam Suf, NO DOUBT
[2] sweetbread at 8:00pm sweet bread at 8:00am
[3] Maftir is a third for some and a third of maftir for others
[4] Business for G-d fearing Egyptians
[5] Before Torah and what?
[6] First 8 of 17 reversed in prayer
[7] Spoils spoils the streak
[8] For Moshe, once day & night, once all night. For whom at sunrise?

And here are the solutions...
[1] This TTriddle illustrates well the difference between a question on Parshat HaShavua and a TTriddle. After the Yam Suf experience, Bnei Yisrael had no doubt in their belief in G-d and in Moshe His servant, as stated in the pasuk. That might be an answer to the question, “explain what is meant by After Yam Suf, NO DOUBT. But that is hardly a riddle, let alone a TTriddle. Now, when some solvers went for the Rock group NO DOUBT, they were at least tuned in to what a TTriddle is. It lets the double meaning to enter the picture. In addition to having no doubt about G-d and Moshe, now we also have a link between the group No Doubt and the singing of the Song of the Sea. And if you want to take it one corny step further, you can say that being a ROCK group also ties in with those Egyptians (the better ones) who went down in the sea like stones so their deaths were quick. Those who said just the first part and even acknowledged that it was too obvious, did not solve the TTriddle at all. Those who went with the rock group were at least in the TTriddle mode. Although, I must admit, I didn’t even know that there was a group named No Doubt. The solution as intended is from Shmot 15:22, right after AZ YASHIR, where we are told that Moshe took the people from Yam Suf to Midbar SURE, “obviously” an English-Hebrew confirmation of our having no doubt.
[2] Severeal solvers got this one. Sweetbread is “The thymus gland or pancreas of a young animal, especially a calf or lamb, used for food.” What it is then is meat at night, followed by sweet bread for breakfast, or bread in the morning. Check 16:8 for the source and solution of this TTriddle.
[3] Several solvers almost got this; one (or maybe two) got it near-perfect. The Maftir of Parshat B’shalach is SHLISHI (a third) of the Torah reading of Purim morning. The “some” refers to Jews all over Israel and the world, except for us Yerushalmis. We are the “others” for whom last week’s Maftir is a third of the Maftir for Shabbat-Purim morning.
[4] This one seems to have been the easiest of the TTriddles, based on the number of correct solutions submitted. Rashi asks and aswers the question as to where Par’o found horses for his chariots if they were killed during the MAKOT. Those Egyptians who believed what Moshe said had taken steps to protect their animals from BARAK and thus found a booming business in the animal trade. (Par’o probably just took the animals by force, but... a TTriddle is a TTriddle.)
[5] Lots of tries on this one, but no correct solutions. What’s before Torah? Derech Eretz. And Derech Eretz also precedes the word P’LISHTIM in the beginning of the sedra.
[6] A few solvers got this one. Maybe less than a few. The first 8 words of the 17-word pasuk 15:16, TIPOL ALEIHEM... are said in Kiddush L’vana, forwards and backwards.
[7] This one was a “nice” one. (Okay, I think they’re all nice, but you know what I mean.) There is a famous sequence of five words, each beginning with an ALEF. AMAR OYEIV ERDOF ASIG ACHALEIK (15:9). One more ALEF word would have tied (two more would have beaten) the 6-ALEF sequence from B’reishit 42:21, where the brothers are sharing the guilt for selling Yosef. What spoiled the streak here in B’shalach is the word SHALAL, which means SPOILS.
[8] This one I thought would get some correct solutions. There were several tries. But no direct hits. For Moshe, a strong Eastern Wind (RU’ACH KADIM) blew all day and all night and then carried the locust into Egypt. In B’shalach, a Ru’ach Kadim blew all night and then the sea split. And for whom was there an East Wind after sunrise? YONA HANAVI.
RHM once again had a fine mix of correct solutions and good tries on the other ones. For the NO DOUBT, she answered AMALEK (who attacked after Yam Suf), since the numeric value of SAFEK, doubt, is 60+80+100=240, as is the g’matriya of Amalek, 70+40+30+100=240. nice try. DM only had a partial attempt, but his brother MM/Bklyn had a solid solution set (not all correct, but...).He even found that MOVE ON was one of NO DOUBT’s songs and tied that to the command to the people to travel. A single submission from ZviR - What’s doing? Hillel (Sabba) had a very good sol’n set and also pointed out that Korabn Pesach & Matza are another meat at night bread in the morning combination. (Except that Matza is eaten at night with the K.P. too.) Nice job. A new solver, JAM from Columbia (the uni, not the country) submitted a solid partial set. The best sol’n set this week, and the prize-winner (call and let’s talk about it) came from the guys from C.C. who had three nice yeshivish tries at the streak-spoiler, and a decent idea about the day & night, night, sunrise one. That’s it for this week. Happy TTriddling.

This Week's TTRIDDLES
[1] Through the little shopping center, cross Mitla, all the way down Paran and cross 6 Days.
[2] TARDCHIR
[3] Real Question (but counted as a TTriddle): What angle does the ramp of the Mizbei'ach make with the ground?
[4] Just live soot
[5] David to Avneir. Nechemya to the creditors. Who to whom in this week's sedra?
[6] (also a "real" question, but counted as a TTriddle this week, in honor our our new Chess and Scrabble Club) CHECKMATE wins in Chess. What is the highest possible score for the word CHECKMATE for Scrabble?

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.

To all those participating in our first in-house Shabbaton this Shabbat - 
Have a great and special time!

If you have a place you'd love to visit on tiyul, let us know and maybe we'll plan a tiyul there.

SPECIAL ANNOUNCEMENT
We are planning (if there is sufficient interest)to have meals on Shabbat Erev Pesach including Friday night davening & meal and early Shabbat morning davening & meals Watch for further details, but call if you are interested 

The Diaspora Museum
Join us for a special tiyul to Tel Aviv on TUESDAY, FEBRUARY 27th
This tiyul is in memory of and in tribute to our beloved Rabbi Asher Margaliot z"l on the occasion of his 4th yahrzeit. He was the guide of guides from the Diaspora for the Diaspora Museum and he guided us there & in many places all over Eretz Yisrael.

We will also visit the beautiful TROPICAL GARDENS as well as a SURPRISE third location Our guide throughout will be Barnea Levi Selavan
110NIS for members (125 for non-members)

Announcing our next Israel Center in-house Shabbaton
Friday-Shabbat March 23-24 • Shabbat Parshat VayakHel-P'kudei•HaChodesh (machar chodesh) at the Seymour J. Abrams Orthodox Union Jerusalem World Center
Davening in our beautiful Wolinetz Family Beit Knesset "Ohel Shmuel"
Meals in the Blumenfeld Hall, Kiddush in the Teichman Youth Center (or in the Garden, weather permitting)•Mehadrin - Shmita L'chumra, meals catered by Chaim S.

Theme: Pesach is Coming! 
Scholar-in-Residence: Rabbi Reuven Aberman
150NIS per person (165 for non-members)
Housing: When you call to reserve a place for the Shabbaton (which you should do very soon, since we're keeping a limit to the number of participants - first come first served), tell us whether [1] you live in walking distance and don't need housing, [2] you are from out of the neighborhood but have a place to stay in the area, [3] you need home hospitality with a family in the neighborhood, or [4] you would like a hotel room at the Windmill (add 300NIS per COUPLE)

Call the Center and dial 204 for Ita Rochel or 211 for the Tiyul Hotline 
Also... If you live in the proximity of the Israel Center and would be willing to host (sleeping only) Shabbaton participants, please call us. Thank you.

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