SHABBAT PARSHAT EIKEV
TT 529 - 18 AV
5762 - July 26-27, '02
Pirkei Avot - Fifth Perek
Chutz LaAretz is still one behind us in Pirkei Avot; they read the fourth
perek
Welcome to the participants of the
OU/RCA Solidarity Mission to Israel including Rabbi Dr. Tzvi Hersh Weinreb,
Executive Vice President, Orthodox Union; Dr. Marcos D. Katz, Chairman,
Board of Governors; Rabbi Moshe Krupka, National Director, Community and
Synagogue Services
Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight
Savings Time
Correct for TT #529
Ranges are for THU-THU, 16 - 23 Av, July 25 - August 1
Candle lighting - 7:05pm
(Earliest (Plag) - 6:14pm)
Havdala - 8:22pm (Rabbeinu Tam - 9:02pm)
Earliest Shacharit 4:54-4:59am
Sunrise - 5:50-5:55
Sof Z'man Kri'at Sh'ma 9:17-9:19am (8:25-8:28am)
Sof Z'man Shacharit - 10:26-10:28am (9:52-9:54am)
Chatzot (halachic noon) • 12:45¼-12:45½pm
Mincha Gedola (earliest Mincha) 1:21-1:20pm
Plag Mincha 6:14-6:10pm
Sunset 7:46-7:41pm (7:41-7:36pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the
eastern horizon (where the sun rises) consists of the Hills of Moav across
the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in
parentheses, as if at sea level. There are different opinions as to which
sunset time should be used for halachic purposes. We present both times.
The deadlines for the SH'MA and the Shacharit Amida can be calculated in
two ways. Either considering the day to be from sunrise to sunset or from
dawn to stars out. The first way of reckoning is known as the opinion of
the GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a
range, from the current Thursday of the issue of Torah Tidbits until the
coming Thursday, a span of 8 days. Days between the two Thursdays can be
determined by interpolation (which means: a method by which to estimate a
value of between two known values - this is something that people above a
certain age might remember from high school trigonometry and logarithms,
but younger people who went to school during the calculator era might not
be familiar with).
It is usually wise to "pad" the times with a minute or two in the "play it
safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two
before the given time. But, better to not light candles until a minute or
two after the given time.
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...
Despite the statement in the Mishna, that as Av enters we diminish our
joy, we must realize the TWO characters of the month and the proportions
of its days for each characteristic. The mournful part of Av takes up the
first third of the month. Then the month becomes Menachem Av for the
remaining two thirds of its days. The first part of the month contains the
saddest day of the Calendar, Tish’a b’Av. But the con- solation part of
the month contains one of the most festive days of the year, TU b’Av. As
proper and praiseworthy as it is to mourn the Churban, we MUST begin to
accept consolation and the promises and prophecies of the Geula. And we
must work on a plan to hasten the Geula by personal and communal
improvement in all areas of mitzvot and halacha.
It’s a Lot More than Lips
Earlier this week, several people commented that they could predict what I
would write about in the Lead Tidbit — definitely something about the
significance of Eretz Yisrael as essential for the full living of a Torah
life. Good guess. It’s in this sedra. As it was in last week’s and many
other places in the Torah. It’s mentioned more than once in this week’s
Sedra Summary and elsewhere in Torah Tidbits. With that said, I’d like to
focus on another message from the sedra.
The Torah commands us to say Birkat
HaMazon after a satisfying meal. Chazal carry the ball from there and have
commanded us to say brachot before and after eating, before performing
mitzvot, in prayer, and on many other occasions. People who say brachot say
them all day long, every day of their lives. They start shortly after
awakening in the morning and their bracha-filled day doesn’t end until they
are overcome by sleep at night. The goal set for us by the Sages is 100
brachot a day; on many days we exceed that number. That’s thousands of
brachot a year. In a span of 30 years, a person could say a million brachot!
There might not be an area of Jewish practice that takes up more of our time
than making brachot. And, maybe because of that, there is probably no aspect
of Jewish life that is taken more for granted. We tend to go on automatic
pilot when it comes to brachot. Lift a piece of food or a drink to your lips
and you go into the bracha-mode. Brachot become reflexes rather than the
special mini-mitzvot that they should be.
What we all need, then, is a reminder
every so often (such as this Lead Tidbit) to take things a tiny bit slower
and to involve our mind and heart with our lips. Don’t leave it just to the
lips.
It’s hot, you’re thirsty, and you pull up
the colored spout/cover thing (whatever you call it) on the cap of a bottle
of water. Pause for a moment - a second or two will do - and realize what
you are about to say. You will proclaim - and recommit yourself to the
concepts - that G-d is the source of all blessing in the world, that He is
our G-d, that He is King of the Universe, and that every- thing - EVERY
THING - exists by His Divine Word. What an amazing statement of belief in
G-d. It’s like reciting the 13 ANI MAAMINs. It’s like saying SH’MA. We
declare our belief in G-d even with only one sip of water!
There are nine words in the bracha of
SHE-HAKOL. (So too for all the other food & drink brachot, except HaMotzi,
which has ten - and I bet there’s a significance in that too, but we’ll
leave it for another time.) It can take from 2-3 seconds to say a bracha.
That’s all. If we precede it though with 1-2 seconds of focusing, and we say
the words more slowly, so that the bracha takes 4-5 seconds, then a 5-7
second experience becomes very meaningful and special.
Sedra-Stats
46th of the 54 sedras; 3rd of 11 in D'varim
Written on 231.83 lines in a Sefer Torah; rank:14
10 Parshiyot; 6 open, 4 closed
111 p'sukim - ranks 26th (4th in D'varim) Same number of p'sukim as Vayikra,
but larger
1747 words - ranks 16th (3rd in D'varim) Same number of words as Ki Tavo; Ki
Tavo has more p'sukim; Ekev has more letters
6865 letters - ranks 14th (3rd in D'varim)
Ekev's p'sukim are long - 3rd longest in the Torah in words and letters per
pasuk. This accounts for rise in ranking in the words and letters
categories.
Mitzvot
8 of the 613 mitzvot, 6 positive and 2 prohibitions
Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 25 p'sukim - 7:12-8:10
This is the longest Shabbat Mincha-Monday- Thursday reading. B'reishit and
Ki Tisa have longer first-Aliyot, but we don't read the whole portion on
ShM-M-Th. Some have a custom of not stopping in the middle of the "travels",
making the ShM-M-Th reading much longer than Eikev, but many (most?) shuls
do not follow that minhag.
[SDT] In the context of the opening p'sukim of the sedra, the word EKEV
means "in the wake of..." (following G-d's words).
Rashi takes the word to indicate mitzvot
that people belittle and crush under their heel. With the careful observance
of these mitzvot, G-d will keep His side of the deal.
The Baal HaTurim presents a mini-mussar lesson based on the choice of the
word EKEV. The heel represents humility, in that it always follows the toes
and the rest of the foot (andbody). Since it does not initiate action*, it
does not run the risk of becoming arrogant. We must realize that humility is
an important key in our following G-d's words. Thus, the opening words of
the sedra can be saying: "If you are humble and follow G-d's commands,
then..." (Note also that the it is the heels that support the entire body.)
*This does not suggest that initiative is
a negative character trait. Done properly, while safegaurding against
arrogance (shall we say), it is admirable and very positive.
Moshe Rabeinu reiterates the "simple" deal that HaShem offers us: If we
observe the mitzvot then He will keep the promises that He made to our
ancestors.
He will love us, bless us, and see to it that we flourish. We will be the
most blessed among all the nations.
It behooves us to consider this fact that
G-d repeatedly presents us with the alternative results of our faithfulness
to Him and the opposite. This is what makes the second passage of the Sh'ma
(see later in this sedra) so important to our daily routine. Although there
is much overlap between the first two passages, it is the second one that
states "the Deal", and it is supposed to be a daily reminder and warning.
Following this, Moshe issues another of
the many warnings against idolatry.
Do not wonder how it will be possible to
prevail against the many nations in the Land and do not fear them.
The miracles witnessed in Egypt (and in
the Midbar) will be repeated with other nations.
Conquest of Eretz Yisrael will be slow so
that the Land will not be overrun by wild animals.
[SDT] Commentators ask, could not G-d Who
split the sea and performed countless other miracles, prevent the problem
with animals without drawing out the period of conquest. They explain that
the period from Yetziat Mitzrayim until entering the Land was supernatural,
filled with miracles, but it was an unnatural time. Food from heaven,
miraculous well-water, clothes that we did not outgrow, shoes that did not
wear out, and protection from the Clouds of Glory, all demonstrated G-d's
special relationship with the People and helped develop within them a
special faith in G-d, but was not to be their way of life. Just as the fetus
is protected and provided for during gestation and then emerges from the
womb into the less perfect but "natural" world, so too Israel is soon to
emerge from its womb to face the reality of the natural, "real" world.
Hence, the warning about the animals. One can say that by warning us about
the length of the period of conquest, G-d is
telling us that the period of open miracles is ending (not completely), but
a more exciting, more alive period is to come.
No one will be able to stand before
Israel. The idols of the nation shall be destroyed and we shall not desire
their rich trappings. It is forbidden to derive benefit from the adornments
of idolatry, even if they have not been worshiped. Nor may we have anything
to do with idolatry, directly or even peripherally. We may not benefit from
that which is consecrated to idolatry [428,429].
All that G-d commands us in the Torah is
for the purpose of living... in Eretz Yisrael.
[SDT] This is an oft-repeated theme of
Moshe's words to the new generation that is soon to cross the Jordan River.
It emphasizes the interdependence and inseparable nature of the three
fundamental events that define the Jewish People - the Exodus, Matan Torah,
and entry into Eretz Yisrael.
Moshe next asks us to remember the
experiences of the years of wandering, the miracles as well as the
tribulations. That was a testing period which set the stage for real life in
Eretz Yisrael.
The Land is beautifully described and the
Seven Species are enumerated.
This gives prominence to grain products
(bread, pastry, etc.) in the realm of brachot and gives priority to wine and
the five special fruits.
The Torah commands us to "bench" after
meals [430].
MITZVA WATCH
Chazal augmented this rule with a wide range of brachot to be recited before
and after partaking of food by which we express our appreciation and thanks
to G-d for the bounty of His world. So too, the Sages required us to say
brachot before mitzvot, as well as blessings of praise, request, and
acknowledgment - to make us con- stantly aware of G-d and His role in the
Creation and continuing maintenance of the world.
Based on the words of the command to say
Birkat HaMazon, we are not only thanking G-d for the food, as would be
expected, but also for the Land. This is reflected in the texts of Birkat
HaMazon and "Al HaMichya" Since Birkat HaMazon is a mitzva which applies in
all places (not just in Israel), commentaries ponder the significance of the
reference to the Land.
Ramban says that when one looks back at
the oppression in Egypt and remembers the harshness of the wilderness, and
is now enjoying the bounty of the Land of Israel, there is special cause to
thank G-d. Even during times of exile, the significance of the Land (and the
Torah) to the life of the Jewish People must not be over- looked. To
paraphrase a chassidic interpretation of the pasuk which commands us to
"bench": One can eat anywhere and be satisfied physically, but to be
spiritually satisfied as well - that happens only in THE natural environment
of the Jew and his Torah - in Eretz Yisrael. Perhaps this is why Sefer
HaChinuch speaks of the brachot for Torah learning in the same context as
Birkat HaMazon. "And you will eat and you will be satisfied..." - this
refers to both physical and spiritual food - food of the body and mind &
soul.
The implication of Ramban's words is that
only in Eretz Yisrael can one be genuinely fulfilled in the performance of
mitzvot. One can keep (many) mitzvot outside of Israel, but there is
something vital lacking under those circumstances.
In the Midbar, Moshe taught us to thank
G-d for our sustenance - the Manna. This is the first bracha of Birkat
HaMazon. When Yehoshua brought the People into E. Yisrael, he inspired the
2nd bracha, acknowledging that there is much more to thank G-d for - the
Land, the Torah, the Covenant with HaShem. These add the spiritual dimension
to the otherwise physical act of eating.
Levi - Second Aliya - 13 p'sukim - 8:11-9:3
Until now, the People have periodically displayed lack of faith in G-d in
troubled times (hunger, thirst, fear). At this point, Moshe issues a very
different kind of warning. When the People will enter the Land, successfully
defeat the nations therein, and begin to benefit from the spoils of war and
the bounty of the Land, the potential exists to discount G-d's role in their
good fortune. Moshe warns: be careful to remember the One Who took us out of
Egypt and fed us in the wilderness. Do not say: look what I accomplished
with my own powers. Always remember that it is G-d who continuously keeps
his promises to our ancestors. Know that turning from G-d towards idolatry
will result in annihilation, as with other nations. Notwithstanding the
might of the nations we are about to face, have confidence that G-d will
lead us to victory.
Note that the words that Moshe uses to
drscribe the nations that we will face in Eretz Yisrael are very similar to
the words used by the Meraglim when they panicked the People with their evil
report on the Land. Moshe is not glossing over the difficulties that lie
ahead. He is rather instilling confidence in the People that will come from
faith in G-d and His promise to fight on our behalf.
Shlishi - Third Aliya - 26 p'sukim - 9:4-29
Moshe next "put things in perspective". We must not think that we deserve
all that G-d is giving us, but rather we must remember the many times we
angered G-d in the wilderness AND even at Sinai!
[Some mitzva-counters consider this
ZACHOR to be among the 613; Rambam and the Chinuch do not. Some people have
the custom of reciting a list of 6 or 10 Remembrances daily after Shacharit.]
Moshe now recounts for the People the
devastating event of the Golden Calf. How glorious the events should have
been when Moshe descended the Mount with the first Luchot. Moshe tells how
G-d wanted to destroy the People and how he (Moshe) interceded on behalf of
the People and returned to the mountain for an additional40 days and 40
nights of fasting and prayer. Even Aharon was a subject of G-d's anger.
Rashi explains that G-d was angry at Aharon for "going along" with the
People as far as he did. The implication, is that Aharon lost his sons as a
result of G-d's anger with him. Moshe's prayers on behalf of his brother
were partially successful - Aharon's other two sons lived.
Inter alia, Moshe mentions other places
and events where the People angered G-d.
Moshe tells the People that he smashed the Luchot when he saw the Golden
Calf.
R'VI'I - Fourth Aliya - 11 p'sukim - 10:1-11
Moshe continues the account by telling about the second set of Luchot and
the ARON constructed to contain them.
Rashi explains that this ARON was not the
one made by Betzalel for the Mishkan. That came later. This ARON was made to
contain the LUCHOT until THE ARON would be built. Rashi says that this was
the ARON used in time of war to accompany the people into battle - the ARON
of the Mishkan did not go into battle until the time of Eli HaKohen. It
should not have, and as a Divine punishment, it was captured by the enemy
and kept from us for many years.
He then tells of the travels of the
People, the death of Aharon, and the succession of his son, Elazar. Moshe
also tells of the special role given to the tribe of Levi as a result of the
(improper) behavior of the rest of the People.
[SDT] The juxtaposition of the breaking
of the Luchot and the death of Aharon teaches us several things: The death
of a Talmid Chacham is as hard on us as the smashing of the Luchot. When a
Talmid Chacham dies, we all become like mourning relatives - just like the
national mourning for the broken Luchot. An irreparable, invalid Sefer Torah
is to be buried next to a Talmid Chacham. (Baal HaTurim)
Chamishi - Fifth Aliya - 20 p'sukim - 10:12-11:9
"And now, People of Israel, what does G-d want from you? ONLY to revere Him,
follow His ways, love Him, and serve Him with all your heart and soul. To
fulfill all that He commands - for our own good."
Moshe tells the People that even though
G-d is the Master of all, He has a special relationship with our ancestors
and their descendants (us). We must not be stubborn; we must be good, for
G-d is truly great and not subject to bribery.
We are required to especially love the
convert [431] - we know how it is to be a stranger among others. Revere G-d
[432], serve Him [433], cling to Him (by adhering to Torah scholars [434]),
and swear in His Name [435] when necessary to swear.
MITZVA WATCH
Rambam counts the commandment to pray daily as Biblical, based on "and Him
you shall serve" and "and to serve Him with all your heart", defining
service of the heart as prayer. It seems that the Rambam splits the Biblical
and Rabbinic aspects of prayer - Almost any words to G-d in the course of
one's day would constitute a fulfillment of the Torah Law to pray, whereas
specific texts, frequency, and timing would be required by the Sages. Ramban,
on the other hand, holds that prayer is a rabbinic mitzva altogether, albeit
inspired by the p'sukim in the Torah.
At first look, it seems problematic that
there is no specific command in the Torah "Thou shalt daven" (or words to
that affect). The use of the indirect form - serve Him, serve Him with all
your heart, what is service of the heart, prayer - leads to different views
on exactly what is commanded here. If you think about it, SERVE HIM WITH ALL
YOUR HEART is the best way to command us to daven, because it tells us
clearly the high premium placed on KAVANA in respect to davening. Of course,
all mitzvot should be performed with proper intention, thought, and feeling.
But if one falls short in the Kavana Department, most mitzvot are still
acceptable that way. With davening, kavana is the whole story, not just a
component of the mitzva. This is so, specifically because the Torah did NOT
command us to pray, but rather to serve G-d with all our hearts.
He is our G-d and He formed a mighty
nation from a family of 70 souls. Love Him and do His mitzvot (do His
mitzvot out of love for Him). Learn the lessons of Jewish history - the
miracles and wonders of the Exodus, the crossing of the sea, and the
punishment of Datan and Aviram (here singled out for their arrogant,
unforgivable insult to Eretz Yisrael, as opposed to Korach whom Moshe was
able to forgive [SG]).
Once again, Moshe emphasizes that the
purpose of mitzvot and the proper environment for Torah is E. Yisrael.
Shishi - Sixth Aliya - 12 p'sukim - 11:10-21
The Land that the People are about to enter is a land that is "accountable
to G-d" in obvious (and less obvious) ways. G-d is demanding of it and of
its soon-to-be inhabitants (us). The main distinction mentioned is Israel's
reliance upon rainfall.
[SDT] Note that some of the experiences
of the Wilderness Wandering would turn out to prepare the people for life in
Eretz Yisrael. That's a strange thing to say in light of the significant
differences between the miracle-filled cocoon-like existence in the Midbar
and the natural, roll-up-your- sleeves-and-get-to-work life in E. Yisrael.
Yet the fact that the Manna fell daily and could not be left over for the
next day, was a test of G-d's to see if the people would remain faithful and
trusting in Him. This parallels the keen eye, so to speak, that G-d keeps on
Eretz Yisrael, and serves to continue to test the people thoughout our lives
in this Land. G-d is demanding of the Land of Israel and of the People of
Israel — always, from one end of the year to the other.
This Aliya concludes with a restating of
the "deal" that opened the sedra. (This parsha is the second passage of Shma.)
If we keep the mitzvot then we will have bountiful rain and abundant yields;
if not, then...
The juxtaposition of the mitzva of
davening and G-d's promise of bountiful rain teaches us to include the
mention of G-d as Rainmaker and the request for rain in the Amida.
Furthermore, the juxtaposition of "with
all your heart..." and "I will give you rain" teaches us that our prayers
for rain need to be genuinely heartfelt and sincere in order for us to
expect them to be answered.
T'filin, Torah learning, and Mezuza are
restated as is the correlation between mitzvot and long life in the Land.
This second portion of the Shma is one of the two passages in a Mezuza and
one of the four portions in T'filin.
Sh'vi'i - Seventh Aliya - 4 p'sukim - 11:22-25
Once again, the "deal" that the sedra began with is repeated at its
conclusion - If we will keep all the mitzvot, motivated by a love of G-d; if
we follow in his footsteps (by performing acts of kindness) and cling to
Him... then we will prevail against mightier nations than ourselves. Every
place in Eretz Yisrael that we walk upon, will be ours. No one will stand up
against us. The sedra concludes with promises of successful conquest of the
Land - if we keep our side of the deal. That's all it takes.
These 4 p’sukim are Maftir too.
No Arab would fire a mortar shell in our
direction, shoot a gun at us, throw a rock or raise a hand against us, or
blow himself up near us, if we would just remain faithful to the Torah, its
laws, its teachings, its values. Too simple? Naive? No, not simple. And not
naive. It is the truth. The Torah says it. G-d promises it. If you believe
the Torah when it says that in the beginning, G-d created the Heavens and
the Earth, if you believe that G-d commanded us to keep the Shabbat and fast
on Yom Kippur, and eat matza on Pesach, and not to steal... then you can,
you must believe that our hold on Eretz Yisrael will be complete and
unchallenged, if we are faithful to G-d.
Haftara - 27 p'sukim - Yeshayahu 49:14-51:3
2nd of the 7 Haftaras of Consolation read between Tish'a b'Av and Rosh
HaShana. G-d's message through the prophet, is that He has not forgotten
Zion nor forsaken His People. It might seem that He has abandoned His People
and His Land, but there will come a time when the People will return to
their roots and be restored to their Land. Exile is not permanent; there was
never a "divorce" between G-d and the People of Israel. G-d will help in the
battles against the mighty nations that oppress His People. G-d has (will)
comforted Zion; the desolated areas will flourish; joy and gladness, thanks
and song will be found in Zion.
In Parshat Eikev alone, G-d has told us
several times that we exist in order to keep the Torah, and if we do keep
the Torah, then we will keep Eretz Yisrael as well. That The People of
Israel, the Torah of Israel, and the Land of Israel are (supposed to be)
inseparable. Jewish History has shown us that we don't stay faithful to that
deal. With all the times that the Torah repeats this message, and all the
times we renege on our commitment, we could become quite depressed as to the
hopelessness of our exile. Comes the prophet and gives us the hopeful
message of the Redemption. This is our consolation following the repeated
destructions we have suffered.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 146 • PARTNERS (part 4)
In this, the next to last lesson regarding partners, we shall be discussing
the authorized actions of the partners on behalf of the partnership.
If both Reuven and Shimon are continually
present in the premises of the partnership. then each can see what actions
the other is taking and each can consult with the other; thus both are fully
responsible for the partnership actions and they share equally in the losses
and in the profits. If Reuven acts without consulting Shimon when Shimon was
available to be asked, if Reuven's actions results in profits to the
partnership, then they share equally in the profits; if Reuven's actions
results in a loss to the partnership, then Reuven bears the entire loss.
What is usually the case is where Reuven
is the only one present at the premises conducting the partnership business,
although Shimon may also be conducting partnership business at another
location. Then Reuven may only do those acts that the partners have agreed
upon. For example, the partnership was set up for the purchase of
governmental bonds. If there is cash on hand Reuven should not without
consulting Shimon and getting his consent, purchase diamonds. Should Reuven
deviate from the agreement then he solely bears any loss resulting from such
act, and if there is a profit resulting from his unauthorized acts, both
Reuven and Shimon share equally in the profits. Absent agreement covering
authorized conduct, the halachah holds that partners should follow the
custom of business in that locality as to the type of acts that a partner
may do in the absence of the other partner.
We had a case before our Beth Din two
year ago when the partners came to us, good friends, with a partnership
agreement in place. They wanted to know what the halachah holds in regard to
what each partner may do on behalf of the partnership without receiving
specific consent from the other partner. (The partnership agreement could of
necessity not cover every single contingency.) Their situation was such that
one of the partners frequently flew to far away foreign countries. With the
time differences, and especially if Shabbat had started in Japan or Hong
Kong, while it was still Friday here, what could the local partner do
without receiving consent of the partner who was not available until what
was some 30 hours later, when Shabbat would end here in Israel. In other
words, what may a partner do on behalf of the partnership without being held
liable if what he does goes wrong and there is a loss?
The partnership may consist of any number
of partners and that which is said regarding the two partners, Reuven and
Shimon, will also apply to many partners.
The partner who acts on behalf of the partnership can be considered an agent
of the other partner. It is assumed that an agent will do things that are
beneficial for his principal. If an agent does something without the consent
of the principal and it is to the detriment of the principal, the agent
bears the loss, not the principal. Similarly in a partnership, if Reuven
acts without the authority of Shimon and without authority of a partnership
agreement, he is responsible for any losses that result there
from. If there is a profit, it is shared equally. If Reuven acts (i)
prudently in the manner of merchants, and (ii) not in contravention of any
agreement between the partners, and (iii) is not negligent in his actions,
and (iv) acts with the partnership assets as he would with his own assets,
and a loss to the partnership results, both Reuven and Shimon bear the
losses equally.
If the custom in the community is mostly
to sell on credit, and if Reuven deems it necessary to extend credit in a
situation where a prudent merchant would extend credit, he is not
responsible for any loss to the partnership because of such extension of
credit. However, if the custom of the community is mostly not to extend
credit, then if Reuven extends credit without the consent of Shimon and it
results in a loss, Reuven bears the loss by himself. If the result is a
profit to the partnership, then both share equally in the profit. Even in a
community where the custom is to sell on credit, if Shimon warns Reuven not
to extend credit to customers and Reuven extends credit to customers, Reuven
must bear any loss resulting from such credit extension, but both will share
in the profits resulting from such credit extension.
Assume that Reuven does an unauthorized
act that results in a loss to the partnership. If, after Shimon discovers
the loss caused by Reuven's unauthorized conduct, he states that he condones
such conduct, it is deemed a waiver of his right to ask Reuven for damages.
Silence on Shimon's part after the fact will not be deemed a waiver of
Shimon's rights. However, if Reuven advises Shimon that Reuven will engage
in unauthorized conduct and Shimon is silent, such silence will be deemed a
waiver.
If merchandise is robbed and held by robbers who demand a payment for the
return of the merchandise, it is the partnership that must pay such ransom,
although the merchandise was in the possession of Reuven when it was robbed.
This is true only if the goods are robbed without any negligence on the part
of Reuven. However, if it is Reuven's negligence that facilitates the
robbery, then Reuven pays the entire ransom price.
Reuven and Shimon as partners are
creditors of a debtor. Reuven authorizes Shimon to settle his one-half share
of the debt when he settles his own share of the debt. Shimon forgives the
debtor the entire debt. Shimon must pay to Reuven one-half the value of the
entire debt on the date of forgiveness.
Reuven is assigned to operate the home
office of the partnership and Shimon is on the road doing partnership
business. Reuven cannot communicate with Shimon and there is a need for
another partner to do the work in the home office. Reuven can enter into an
agreement with Dan that he will also be a partner in the partnership. Unless
Reuven and Dan agree otherwise, Dan will receive a full share of the
partnership. If there are only Reuven, Shimon, and Dan, Dan will receive a
one-third interest in the partnership. Similarly, if Reuven deems it
necessary to take action on any matter on behalf of the partnership in
Shimon's absence, he may take such action. The better practice would be for
Reuven to make an application to Beth Din for permission to take such
action. Shimon may similarly take such actions on behalf of the partnership
that he reasonably deems will be beneficial to the partnership. However, if
Shimon is available to be contacted, Reuven must obtain the consent of
Shimon before Dan can become a partner or before any other unusual action is
taken.
Reuven, without consulting Shimon, takes
some partnership funds from the Reuven-Shimon Company and enters into a
partnership or joint venture with Levi. Thereafter, Shimon wishes to deal
with Levi regarding the investment made by Reuven on behalf of the Reuven-
Shimon Company; Levi must deal with Shimon. Levi cannot claim that he has no
privity or connection with Shimon.
Reuven holds a note of indebtedness
belonging to the partnership. Reuven wishes to move to another community and
to take the note with him. His partner Shimon may prevent such action.
Reuven may leave the note with Shimon or deposit it in a bank for
safekeeping.
These were but a few of the types of
questions that have come before our Beth Din regarding partnerships.
IYH in the next lesson we shall conclude
the topic of partners.
The subject matter of this lesson is more
fully discussed in Volume VI Chapter 176 of "A Restatement of Rabbinic Civil
Law" byE. 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 Meaning in Mitzvot
on Kitzur Shulchan Arukh.
Two Types of Blessing
Our parsha contains the commandment to recite grace after meals. This Torah-
mandated blessing also serves as a basic source for the vast majority of
blessings we recite, which are of Rabbinical origin. These include:
blessings said on bodily enjoyments, blessings recited on performing mitzvot
(except for Torah learning), blessings of thanks, and the blessings of the
tefilla. The common characteristic of all blessings is that they include the
phrase, "Barukh atta HaShem" - "blessed are You, HaShem".
Despite the remarkable uniformity of this
single expression, the Zohar on our parsha explains that the word "barukh"
or "blessed" in this phrase has a radically different meaning depending on
whether we are saying a blessing or a prayer.
The Zohar states that it is a profound
insight "to know that all blessings on commandments, enjoyments and praises
of this world come to pour out blessing from on high to the lower world.
Unlike the blessings of prayer, which have their effect first in the
direction from lower to upper, and only afterwards from the upper to the
lower". (Zohar Ekev, III:271a.)
Here is one way of understanding this
insight: The word "barukh", "blessed", expresses the fact that HaShem is the
source of all berakhot - not like any earthly source of blessing and plenty
which today gives forth and tomorrow may fail, but rather the Creator and
Emanator of blessing itself. In this case the "passive" construction doesn't
indicate something which is acted on but on the contrary something which is
inherently possessed of a certain quality. (Similar to the word "chasid",
meaning a pious person also a passive construction.)
When we apprehend the Divine aspect of
some material experience, we "pour out blessing from on high to the lower
world". By reciting a berakah, we testify and bring about that lighting
Shabbat candles is not a mundane act of providing light at nighttime; it is
an act which is infused with holiness because it is a mitzva. When we recite
a blessing on food, we testify and bring about that we are not merely
experiencing animal, material enjoyment; our souls are experiencing a
special benefice from the Creator.
This is all well and good when the object
of our blessing is before us, as it must be before we say any benediction of
this type. Indeed, it is a grave transgression to say a vain blessing, one
in which the object of blessing is not present as the blessing is recited.
But in our prayers, we specifically
relate to what the world lacks from a physical point of view! We ask HaShem
to send healing, rain, redemption, and so on. It is not possible to "pour
out blessing from on high to the lower world" because the aspect of the
lower world which the blessing relates to is presently lacking. In this
case, we are first relating to HaShem as the Provider of material blessings,
and secondly as the One Who infuses these blessings with sanctity.
Our prayers have their effect first in
the direction from lower to upper, and only afterwards from the upper to the
lower. During prayer, we need to elevate the world, to testify that the
material needs of the world are of spiritual importance, so that His
providence will provide them. At the same time we need to acknowledge that
these sought-for blessings indeed have their source in G-d.
Rabbi Meir has completed writing a
monumental companion to Kitzur Shulchan Aruch which beautifully presents the
meanings in our mitzvot and halacha. It will hopefully be published in the
near future.
Rabbi Meir authors a popular weekly
on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on
everyday ethical dilemmas in the workplace. The column is a joint project of
the JCT Center for Business Ethics, Jerusalem College of Technology - Machon
Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own
Qs — www.jewishethicist.com or www. aish.com
From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them 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 communityin Israel and abroad. Ask the Rabbi is a joint
venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel
Center. The following is a Q&A from Eretz Hemdah...
Q My spouse and I come from different
backgrounds and custom. I am Sephardic and my spouse is Ashkenazic. One
issue which has the potential of being divisive, is whether to name a future
son after my living (until 120) father. This is important to us and taboo to
my in-laws. How do we handle this situation?
A This is indeed one of the emotional
issues that emanate from the mainly resent phenomenon of marriages between
Ashkenzic and Sephardic families. The phenomenon is a very positive and
enriching one for the Jewish community, in Israel and abroad, as the
important thing is compatibility of the couple, not of their minhagim or
other external things. As with most emotional issues, education can often
serve to moderate feelings.
Many sources discuss names, in general,
and the significance of naming after relatives. The issues are primarily of
custom and "hidden secrets" of Judaism, in which we do not delve, not
halacha. However, there are some rules that should be followed by all.
Both parents should be involved in the
choosing of names, although this often breaks up into spouses alternating
choosing names. There are different minhagim about who begins choosing (see
Otzar Habrit, vol.1, 6:3).
Although in the time of Tanach, there was
little naming after relatives, the change to the practice of naming after
relatives is mentioned and rationalized as early as the Midrash (Bereishit
Rabba 37:7). Several positive elements are mentioned: [1] We heighten the
consciousness of lineage; [2] there is a segula of transpiring positive
traits of the earlier generation (apparently negative ones are not as easily
transpired); [3] It brings nachat to the deceased predecessor's neshama; [4]
It is a way of showing respect to the naming parent's parent (see Otzar
Habrit ibid.: 4). Most of these apply during the life of the baby's
grandparents, as well.
The minhag of Ashkenazim is that since
much of the effect of the name is to continue the grandfather's legacy after
his death, the naming could seem as looking forward Heaven forbid, to his
death [ibid.: (3)]
It is not a bad omen for the baby.
Therefore, if the Sephardic grandfather wants the honor in his lifetime, as
is traditional, his Ashkenazic in-laws have no reason to try to overrule
that. If it is the Sephardic-born parent's turn to choose the name, there is
even logic that it is improper to pass on his/her turn and the kavod of
their parents, of nigleh and nistar. If education doesn't help in solving
the problem, extreme care and wisdom should be employed by all involved into
the words and timing used in solving the problem, with a minimum of hard
feelings.
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Before I begin to recite my prayers, I pray to be able to pray.
- Rabbi Chaim Halberstam of Tzanz
“...if G-d gives me bread to eat and
clothes to wear....” B’reishit 28:20
Ruler of the Universe, give the children of Israel bread so that they can
eat cheerfully. Because when people are ill or miserable they have no
appetite.
And give them clothes to wear without the misery of needing to pawn it
because of poverty.
- Rabbi
Shlomo Leib of Lentschno
Rite & Reason by Shmuel Pinchas Gelbard
It is possible that we have previously written the following RITE & REASON
in Torah Tidbits (but maybe not. We do it now (or maybe again) in honor of
the Mitzva of Birkat HaMazon which is commanded in this week’s sedra.
It is customary to leave some bread on
the table when reciting Birkat HaMazon (Shulchan Aruch)
Reason: HaShem’s blessing devolves only
on something concrete. We find Elisha telling the disciple’s wife: “Tell me
what you have at home”. She answers, “Your maidservant has nothing at all
other than a measure of oil”. Elisha blessed the oil and it multiplied in
quantity many, many times over. During the Six Days of Creation, HaShem
created everything from absolute nothing. From then on, He only creates
something from something else.
Reason: If a poor man arrives at his door requesting something to eat, it
would be possible to assist him. (Levush)
Reason: To remember to thank HaShem for having eaten and having been
satisfied and having left over. As the Prophet said: “Thus did HaShem say:
“Eat and leave over”. (Levush)
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Eliyahu Chaim Meisel used to give a very large percentage of his income
to tzedaka. His friends rebuked him, for Chazal tell us clearly that a
person should not give away more than a fifth of his income.
“You’re absolutely right”, replied R’
Eliyahu Chaim. “I’m in a terrible predicament and I can’t find a way out. I
once violated the commandment against giving more than a fifth of one’s
income to tzedaka. To atone, I gave tzedaka, as is recommended for atonement
from sin. But then I was again guilty of giving more than a fifth of my
income, and again I had to give tzedaka as an atonement. I’m caught in a
vicious cycle and don’t know how to get out of it!”
R’ Yechiel Michel of Zlotchov would say:
There are two things one is not allowed to worry about: those things that
can be fixed and those things that cannot be fixed. If they can be fixed,
then fix them rather than worrying. If they cannot be fixed, what purpose
does worrying serve?
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
MARSUPIALS
I wanted this to be a neat presentation of the pouched animals (mammals). I
discovered that there cannot be a neat presentation of anything in the
animal kingdom, since scientists are constantly changing their minds about
classification and what can be said one day becomes “old system” the next.
But, let’s try something.
There are over 4500 species of mammals in
the world. Three things distinguish mammals from other vertebrates
(back-boned animals): A middle ear consisting of three bones, hair, and the
production of milk by the females to feed the young. It is this last
characteristic that gives the class its name, mammal, as well as the Hebrew
name - YONEIK.
Only three species of mammals lay eggs.
We’ve presented them in earlier weeks. Platypus and two species of echidna.
All the rest of mammals are live-bearing,
placental. With most mammals, the young develop in the placenta of the
mother until they are “ready to be born”. Others, the pouched animals
(marsupials) give birth to under-developed offspring that go from the birth
canal to a pouch to complete their development.
The most well-known of the pouched
animals are kangaroo, koala, and possum. Each of these names applies to
several species. There are as many as 270 different species of marsupials.
As introductions go, this was kind of
feeble and inexact, but (as I’ve said) I don’t think it’s possible to be
more exact.
A list of the names of marsupials (in
some the pouch is open at the top and in others it is open at the bottom) is
enough to give you a headache.
Bandicoot, cuscus, kangaroo, koala,
marsupial mole, numbat, opossum, pademelon, possum (not the same as opossum,
even though they are pronounced the same), quokka, quoll, sugar glider,
Tasmanian devil, Tasmanian tiger, wallaby, wallaroo, wombat.
Of all the pieces of information on
marsupials that I sifted through in preparing this week’s column, the one
statement that pointed most strongly to the part of “our pasuk” that speaks
of G-d’s having created each creature with wisdom, is this one:
“Quokkas continue to contribute to the study of human muscular dystrophy as
they can suffer from a similar condition.”
What we dignify by the name “introspection” is usually nothing more than the
inspection of a relatively smaller field surrounding us. Most of us never
really get to look inside. From A Candle by Day by Rabbi Shraga Silverstein
G'MATRIYA MATCH
The Zohar states that if one derives pleasure from bread and delights in
given foods, he is required to remember and worry over the sanctity of the
Holy Land and over the Palace of the King which is in ruins. This is the
reason given for the custom to say AL NAHAROT BAVEL or SHIR HAMA'ALOT before
Birkat HaMazon.(Rite & Reason)
The pasuk commanding us to sayBirkat
HaMazon is in this week's sedra, D'varim 8:10
V'A'CHALTA V'SAVATA V'V'RACHTA ET HASHEM ELOKECHA LA H'AARETZ HATOVA ASHER
NATAN LACH
The pasuk that teaches us not to forget Yerushalayim, especially at times of
joy,is T'hilim 137:6
TIDBAK L'SHONI L;CHIKI IM LO EZ'K'RECHI IM LO A'ALEH ET YERUSHALYIM AL ROSH
SIMCHATI
These two p'sukim are G'matriya Twins (they have the same numeric value -
3824).
The name AVRAHAM appears 175 times in Tanach. Avraham died at age 175.
Significance? None that I could imagine. Interesting? I think so (for stats
people). Breakdown: 133 times in B’reishit. 9 in Sh’mot. Once each in
Vayikra and Bamidbar. 7 times in D’varim. Twice in Yehoshua. Once in each
part of Melachim. 4 times in Yeshayahu. Once each in Yirmiyahu, Yechezkel,
Micha, and Nechemya. 4 times in T’hilim and 8 times in Divrei HaYamim.(6+2).
[59 AVRAMs until his name change. Once each Nechemya & Divrei HaYamim.]
One pasuk (8:4) ends with “these 40 years”. This is immediately followed
(8:5) by And you shall know in your heart...” Baal HaTurim says this is a
REMEZ to the statement in Pirkei Avot: Ben 40 L’VINA.
And FOITHAmore... • follow-throughs on items from recent weeks
Pardon the Brooklynese, but I decided to honor my hometown with the new name
for this column. Two items for this week - one "regular” and one on the
flippant, light side.
Several people asked about our “early” mincha on Tish’a b’Av. Here’s the
whole story (or at least, most of it).
Earliest time to daven Mincha is 6½ halachic hours after sunrise, or a half
hour after halachic noon (CHATZOT). Around this time of the year, MINCHA
GEDOLA (as the earliest time to daven is known) is around 1:20pm (in
Jerusalem).
MG is not the ideal time for davening Mincha on a Fast Day. Far more
preferable is late in the afternoon, in the NE’ILA time-slot, “when the sun
is at the top of the trees”. Mincha on a Fast Day is like NE’ILA on Yom
Kippur and we consider it a particularly favorable time to daven for
national (and individual) atonement.
Additionally, there are many POSKIM who hold that BIRCHAT KOHANIM (BK)
cannot be said at early Mincha time, only at the later NE’ILA time. This is
similar to Yom Kippur, when we do not have BK at Mincha, but only at NE’ILA
(if there is time before sunset for BK).
Since we don’t have BK at Shacharit on Tish’a b’Av, it is very desirable to
daven Mincha at a time when BK is done.
MG has one major factor in its favor. Many people are “wiped out” at the
later time on a Fast Day, and will not be able to daven Mincha with proper
KAVANA. They feel much more alert and “with it” at MG time. And, the CHAZON
ISH holds that BK can be said on a Fast Day even at MG time.
Therefore, many people will opt for the practical (albeit, less than ideal)
early Mincha on Tish’a b’Av and other Fast Days.
I know of no man who experienced so many different forms of suffering as the
Tzaddik David Hertzberg z"l - strings of heart attacks, cancer, chemotherapy
and ordeals too horrifying to mention. Nor do I know any man who was so
filled with joy & thanks to RIBBONO SHEL OLAM as the Tzaddik David Hertzberg
z"l. To participate in his Kabbalat Shabbat at the Kotel was to be lifted
into the YERUSHALYIM SHEL MA'ALA.
L'DOVID MIZMOR, MELAMED SH'SHARTA ALAV SHECHINA V'ACHAR KACH A'MAR SHIRA'
MIZMOR L'DOVID, MELAMED SH'AMAR SHIRA V'ACHAR KACH SHARTA ALAV HA'SHICHNA
The Gemara tells us that sometimes "Ruach haKodesh" would rest upon David
haMelech and move him to sing; other times Dovid would sing and thus
experience Ruach haKodesh. This ma'amar Chazal actually depicts the life
Dovid Hertzberg z"l lead. On Shabbos an other wordly inspiration would
illuminate Dovid and move him share it with us through song; during the
weekdays he would transcend his suffering by expressing the second principle
of that Gemara. Through song Dovid would transcend his suffering by using
song to lift himself and others into a more perfect world. Returning from
the cemetery, I couldn't keep a simple phrase from my lips: M'DOVID L'DOVID
LO KAM K'DOVID. - YMP
From the Desk of the Director
Parshat Ekev, like so much of Sefer Devarim, induces in us special feelings
for Eretz Yisrael. Particularly germane are the descriptions of the Land as
a good land with streams of water; a land which yields seven species of
fruits; a land where, "you will lack nothing there."
In a land so blessed, it is easy to overlook the Source of all our bounty.
For, "Everything you have will increase - and your heart will become
haughty, and you will forget Hashem, your G-d… And you may say in your
heart, 'My strength and the might of my hand made me all this wealth!'"
Conversely, with current events as they are, we may be doubtful as to how
bountiful our land really is. Now that we have put away our Kinot, we may
need to ask if we are still yearning for Zion. Perhaps we find ourselves
inquiring, as did our forefather Avraham, "O Lord G-d, how shall I know that
I will inherit it?"
In any event, it seems that we need to recall that Eretz Yisrael is the
Land, "which the Lord your G-d cares for [and that] the eyes of the Lord
your G-d are always upon it." Moreover, in these modern times, we may wish
to be reminded of the concluding message of this week's haftara. For it is
written: "He shall comfort Zion…[and] joy and gladness shall be found there,
thanksgiving and the sound of music" (Isaiah 51:3).
Shabbat Shalom, Menachem Persoff, Director, Israel Center
Towards better Davening and Torah reading
Column #35. Contents of this weekly column are based on the sefer: EIM
LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct
pronunciation of Hebrew, specifically in davening and Torah reading.
We’ll let the LA-SECHVI issue ride one more week. People have been calling
in what they find pronunciation-wise in different Siddurim. The results in
that department are close to an even split between MIL’EIL (as it is in
Tanach) and MILRA (as it seems to be in the dictionary and by the “normal”
rules of DIKDUK.
Feedback on the review of the many lessons of past weeks has been
encouraging. People have told me that they are paying more attention to
their davening because of this TBD&TR column.
Here’s more...
ho-DU (MILRA, accent on last syllable, not HO-du, which many people say).
And speaking of ho-DU, when the Torah is being returned to the Aron and the
SHA”TZ has said GADLU LASHEM ITI... the congregation answers ho-DO AL ERETZ
V’SHAMAYIM... In this case, the first word is hoDO, not the more common hoDU.
This too is a mistake you will here many people make. (Of course, not those
who read this column.)
HODU LASHEM KIR-U VISHMO. That’s KIR-U, not KIRU. And it’s VISHMO, not
BISHMO.
Further in HODU - AL TIGGG’U. The GIMMEL has a DAGESH CHAZAK and needs to be
em- phasized so that the word does not come out as TI-GU or TIG-U.
Still in HODU (but this is an important reminder for that which occurs
throughout davening) — SAPP’RU VAGOYIM ET K’VODO. If one does not pause
between VAGOYIM and ET, it comes out VAGOYIM MET (as in dead). Whenever a
word ending in MEM is followed by ET, one should pause briefly so as not to
attach the MEM to the beginning of ET. The SH’MA has many of these. V’SAMTEM
ET, UK-SHARTEM OTAM (not MOTAM, their death), V’LIMADTEM OTAM ET (there’s
twice in a three-word sequence), UR-ITEM OTO, UZ-CHARTEM ET, VA-ASITEM OTAM,
VA-ASITEM ET, and elsewhere.
Less severe, but also something to watch out for would be a phrase like,
UCH-TAVTAM AL, not MAL. Same caution, but without producing another word
like MET, MOTO, MOTAM. Similarly, there are words ending in other letters
that can attach themselves to the following word beginning with an ALEF.
ASHER ANOCHI can sound like ASHERANOCHI or ASHE RANOCHI. RANOCHI might not
be a word, but it is a sloppy way to daven, nonetheless.
Back to HODU for the pasuk that many siddurim caution us to say carefully.
But that caution does not go far enough. KI (1) KOL (2) ELOHEI HA’AMIM (3)
ELILIM (4) VADONAI SHAMAYIM (5) ASA. The pause at (1) needs to be there
because without it, the phrase would be KI CHOL, with the DAGESH dropping
from the KAF, which it doesn’t. KI (pause) KOL... (2) is a brief pause to
prevent the word from sounding LEILOHEI, with the LAMED of KOL attaching to
the following word. Similarly, pausing at (3) prevents the word from
sounding like MELILIM. Then we come to (4). This is the pause that most
Siddurim mention. It serves as a L’HAVDIL. For the gods of the nations are
idols (big pause), but (l’havdil) HaShem made the Heavens. And pausing at
(5), like its predecessors (2) and (3), prevents the last word in the pasuk
from sounding like MASA.
Here’s one from Mizmor, Shir Chanukat Habayit, L’David (which in Nusach
Ashkenaz is before HODU - but we’ll cut the author of EIM L’MIKRA HASHALEIM
a little slack). MI-YA-R’DI VOR. There is a DAGESH CHAZAK in the first YUD.
That allows the first syllable to be MI. The KAMATZ under the YUD is GADOL,
which allows that syllable to be YA (without a closing consonant), and the
SH’VA under the REISH is NA and belongs with the following syllable. <mtc>
Parsha Pix
Dvarim 8:8 presents us with the famous list of the Seven Species. Wheat is
the one at the upper left. Barley is between the martini and the grenade.
You can't miss the grapes.Pomegranate is represented by the hand grenade,
known as a RIMON in Hebrew. Rimon is a pomegranate. (Interesting that a
granade is nicknamed pineapple in English.) The olive is in the martini
glass, and there is a date (the 31st) on the calendar in the upper right
corner. Something’s missing. Not really. You FIGure it out.
The Land is also described as being a land whose rocks are iron (Fe on the
piece of rock), and from whose mountains you can extract copper. That's the
penny on the hill.
It is in Parshat Eikev that Moshe
recounts for the people the story of the Golden Calf, the breaking of the
Luchot, and the second Luchot. A little below the center of the PP is a pair
of stone tablets and in the lower left is Davka Judaic ClipArt’s sceen of
the Golden Calf.
The second passage of the Sh'ma is in
Eikev. It contains the mitzva of Mezuza (and is written on the Mezuza
parchment) and a reminder of the "deal" we have with G-d. If we listen to
the Mitzvot (preserve them, keep them, practice them), then we will receive
rainfall in its proper time. That's the cloud with drops of rain. But if we
don't observe and preserve the mitzvot, then G-d will "lock" the heavens and
there will not (G-d forbid) be rainfall, and the ground will not give up its
bounty, and we will be lost...
The elephat is a reminder (because elephants never forget) of the many times
(in this sedra and else- where) that the Torah commands us to remember and
warns us never to forget.
The photo above the raincloud is of a
spider wasp, representing the TZIR’A that G-d will send against our enemies.
(FYI, there are around 75,000 species of wasps, of which there are 4200
species of spider wasps, one of which is shown in the ParshaPix.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the
calendar). They are found in the hard-copy of TT scattered throughout,
usually at the bottom of different columns. In the electronic versions of TT,
they are found all together at the end of the ParshaPix-TTriddles section.
Some TTriddles are also presented
for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday
night). 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
Last week’s (VA’ETCHANAN) TTriddles:
[1] pre-open, pre-read, post-read
[2] The rare MON-THU phenomenon
plus two elements from the ParshaPix
And the envelope please...
[1] Many solved this TTriddle correctly (some did not). One of the pre-open
(the Aron) p’sukim - specifically, the first one in Nusach S’fad and the one
that Ashkenazim use, only on Simchat Torah, is from Va’etchanan. Viz. Dvarim
4:35, ATA HOREITA LA- DA’AT... The pre-read pasuk is also from Va’et- chanan,
Dvarim 4:4, V’ATEM HAD’VEIKIM... This is the pasuk that the Gabbai and
congregation say right before the beginning of Torah reading, after the
Kohein is called to the Torah. And the post-read pasuk, when the Torah is
lifted, is D’varim 4:44, V’ZOT HATORAH...
[2] The rare MON-THU phenomenon refers to
read- ing from the coming week’s parsha, but not the same part. Usually, on
Monday & Thursday mornings we read the same first portion of the upcoming
sedra. This year, during Tish’a b’Av week, we read the first part of
Va’etchanan on Monday morning, as usual. But on Thursday morning, we read
the special Tish’a b’Av reading, which is also from Va’etchanan, but a
different part. This happens only when 9Av is on Thursday. (Happens 28.5% of
the time.)
This same phenomenon happens when Taanit
Esther is a Monday or Thursday AND the upcoming Shabbat is Ki Tisa. (The
Torah reading for a Fast Day comes from Ki Tisa.) This happens 21.3% of the
time. (18% of the years, both MON-THU anomalies (bettter word than
phenomenon) occur. It would also happen if Rosh Chodesh Av could fall during
the week of Parshat Pinchas. But it never does. Same with Purim being during
the week of B’shalach and Chanuka being at Naso time. That doesn’t happen.
In the ParshaPix was a women with a clock
face in her face. That would be PANIM B’FANIM, the phrase used in
Va’etchanan to describe the method of com- munication between G-d and Moshe
Rabeinu.
The numbers around the hand were
correctly identified as the G’matriyas of the names of the fingers: BOHEN
(thumb), ETZBA (pointer), AMAH (middle finger), K’MITZA (ring finger), and
ZERET (pinky). Although several solvers stated this correctly, none made the
connection to Va’etchanan, specifically the first pasuk of SH’MA, whose
G’matriya is 1118, the same as the total of the fingers of the hand that
covers the eyes for Sh’ma.
In light of the information in the
paragraph to the right, one wonders if the G’matriya Match had anything to
do with the HAMSA.
This week's TTriddles:
[1] 45+1=? • What AZBYed • letters (almost)
[2] Residue from 10 days earlier
Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political or halachic opinions of its advertisers, nor to we guarantee
their quality of service.
The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes,
according to Jewish law There is a registration fee of 200nis per case No
other charges for this service Please call 566-7787 ext. 204 for further
information We have forms for two types of cases: Those where both parties
agree to submit their disputeto the Beth Din, and those where a complainant
wants the Beth Din to summon the second party. The first batch of cases have
been processed and "invitations" have been issued. The Beth Din is now in
full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons
Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original
packaging... or if you have any other OU kashrut questions, call this
toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight,
you get a human; other times, leave a voice- message OU Kashrut in Israel
office at the Center: 5667787
Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches,
toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna,
soups... and more Located on the lower level of the Israel Center Hours:
Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the
Center premises
Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate
located on the ground floor, and a cold drinks
(cans) machine on the first floor near the library.
The Israel Center needs volunteers to help with TT deliveries on Thursdays
during the summer. Please call Toni 058 532701
NESTO • Native English-Speaking Teen Olim
Limited number of placesstill available for the Junior NESTO Camp, 6th thru
8th grade, August 6-11; For more information,
call: Chave 050-444 401
On the lighter side...
Remember the Parshat Pinchas issue of TT that was erroneously marked Parshat
Balak?
Well, a very popular Hebrew-language parsha sheet with a circulation more
than ten times that of Torah Tidbits had an insert for Shabbat Parshat
Matot-Mas’ei erroneously labeled Parshat Pinchas. When a friend of mine
questioned the editor of the insert, he answered that he takes the previous
week’s pages and changes... My friend interrupted with "I already heard that
excuse".
And on that same week, a certain
English-language daily newspaper mistakenly carried Rabbi Riskin’s Dvar
Torah for Parshat D’varim - the following week - instead of Matot-Mas’ei.
So it seems that we either started an
epidemic with the Balak-Pinchas error... or that mistakes do happen.
Last Motza’ei Shabbat (Nachamu), the
auditorium was packed with nostalgic music lovers, as Howie Kahn (a.k.a.
Ruach Uno) performed — no, he preferred to consider his role in the evening
as leading a sing-a-long — Chassidic music of the ‘60s and ‘70s, Israeli
music of that era, American folk music, and popular Carlebach songs.
Howie was also stand-up comic and trivia quiz host as he both quipped and
fired questions at the audience between songs.
The evening was billed as a Pioneer-Pineview
Reunion, and many in the audience smiled broadly with reminders of Route 42
and 52 in the Catskills, funny tidbits about summers long gone, and many
awakened fond memories.
We already have another evening of
nostalgic music planned for Motza’ei Shabbat, August 24th — watch for
further announcements.
Israel Center Scene • A Review of recent Israel Center Activities • July
2002
FOCUS ON YOUTH
Having reported recently to our readers about the various highlights of our
programs in the OU Israel Center, it's time to let you know what's doing
this summer in our youth camps.
Let's start off by telling you that all
our camps - for over 1000 young people! - are being held in the very
tranquil and countrified setting of Moshav Keshet in the Eastern section of
the Golan Heights. Climb the hill overlooking the settlement and you will
have vistas of the Syrian foothills. And what better place to take kids
these days than a quiet, pastoral setting far removed from the daily trials
and tribulations. Indeed, we have made special efforts this year to provide
as much relief from the prevailing "situation" as we can to the young people
in our programs.
Camp Dror
Under the watchful eye of our senior staff member Chaim Pelzner, 170
teenagers enjoyed close to two weeks of hikes, survival games, chugim, and
Torah studies and… yes - even color war! The kids hailed from a variety of
cities and towns all around the country and, at one point, you might even
think you were back in America (or England or S. Africa…) with all the
English spoken. Shabbatot were one of the main highlights, with songs
echoing through the mountains and discussions continuing until the wee hours
- on subjects of concern such as faith and religious practice. Everybody was
very impressed with the madrichim who devoted themselves not only to the
program but more importantly to striking up strong and meaningful
relationships with the kids. Our thanks to all the staff and to Keshet for
making the camp such a success.
Makom Balev
90 kids from development towns such as Lod and Bet Shemesh - the first of
two groups - were thrilled to participate in a brief camp experience of 3-5
days alongside the regular camp. Special activities designed for these
children, largely from deprived neighbor- hoods, gave them a chance to enjoy
themselves in an environment they would never usually experience. They were
accompanied by madrichim who throughout the year nurture their progress in
their weekly activities such that the bonds between them were tightened in
the camp. Most heartwarming was seeing the variety of colors reminiscent of
Ethiopians, Morrocans, Sabras, and citizens of the Former Soviet Union - all
of which add credence to the notion of the "Ingathering of the Exiles." The
camp had a very strong affect on these children who later returned to a rich
plethora of social-educational activities in their Israel-style NCSY
regions. We are planning for a second group to go up to Keshet in
mid-August.
Bet Kharkov
25 very eager young adults, members of our Bet Kharkov program (graduates of
the OU high school in Kharkov, Ukraine) also spent an extended Shabbat in
the Keshet machane. Some of the participants were more knowledgeable than
others in terms of their religious observance, yet all of them joined
together for a Shabbat of warmth, song, and study. Their presence on the
campus with the other campers added to the overall feeling of unity that
pervaded the Shabbat atmosphere in Keshet.
Mibreishit
One of the highlights of this summer is the OU Israel Center's cooperation
with Rabbi Motti Elon's new foundation Mibreishit. The goal is to strengthen
the Dati Leumi community - and a strong emphasis is being placed on youth
activities.
The Israel Center's youth department
under the watchful eye of Rafi Danan has worked together with Mibreishit
staff in setting up and running two camps in Keshet for older teenage boys
and girls, respectively. The participants hail largely from Yesha
communities and they will spend time not only horse-riding, and the like,
but also in chavruta study sessions and discussion groups where they will
examine the contemporary questions of the day which are affecting youth.
These include dealing with friends and families who have suffered at the
hands of terrorists, questions of Emuna, peer pressure, and so on. In all no
less than 700 young people will participate in these challenging programs.
NESTO
In line with our policy of providing quality programming to as many of our
young people as we can, the Israel center is also running a camp for 40
Junior NESTOers in August. Junior NESTO for English speaking kids is a
relatively new project of the Center, answering a need for youngsters,
mainly the children of Olim, who find it easier to mix among themselves (at
this point) than with their Hebrew speaking Israeli peers. We wish all the
participants an enjoyable and meaningful camp experience.
üThe Israel Center is proud of the progress made in the Youth Department.
Daily we see more young people involved in our programs, receiving warmth
and caring, rich Jewish values training, and pride in their people and
Homeland. May the participants in this year's summer camps go "Michayil el
Chayil." - M.P.
Our thanks to the over 400 people who responded to our TT readers’ survey.
Your gift will be on its way soon. Winners of the drawing for the Shabbat at
Lavi for Two and other “runner-up” prizes, should contact us at the Center.
First place winner is: Shmuel Buchwald, Har Nof. The four “other” winners
(tape collections and/or books) are: Herbert & Naomi Edelman, Beatrice
Safran, Sandra Ironi, and Yehoshua Jacobowitz. Congrats & be in touch.
TIYULIM and SHABBATONIM
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 willbe ready for you when you board the bus.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by
OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are
under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the
Travel Desk or by outside parties are not necessarily Mehadrin and are not
endorsed by the OU orthe Israel Center.
The next Israel Center In-House Shabbaton • Full - Waiting List Only
Shabbat Parshat R'ei, August 2-3 • Join us as we explore the World of Tanach
(and other topics); Guest speakers:Rabbi Aaron & Pearl BorowRabbi Neil
Winkler and Rabbi Aharon Adler • This will be an exciting, learning-filled
Shabbat with great food and great people(guest speakers and participants
intended) • Sign up NOW - limited spaces - (maximum 80 participants) when
you call, let us know your housing arrangements or needs, dietary needs,
seating requests etc. We'll be taking Shabbat early - Mincha at 6:00,
candles not before 6:10; price: 200NIS per person (hotel accomodationsextra),
non-mem add 20NIS • The one after this one. Shabbat Parshat
Nitzavim-Vayeilech, August 30-31. Theme: Shlichot and Rosh HaShana. Watch
for further details.
Sunday-Tuesday, August 11-13, 3 days 2 nights at Keshet • This exciting
mini-vacation includes...Sunday - Leave the Israel Center at 8:00am,
Tiberias for Bathing, Boating, and T’hilim (that’s bathing in the famous hot
springs mineral baths; boating on the Kinneret, and T’hilim time at some
nearby holy sites); Then to the Keshet Guest House for dinner & program;
Monday - guided tour (English) throughout the Golan; Tuesday - guided tour
from the Golan to points south, en route to Jerusalem (return approx.
7:00pm)• Great for individuals, couples, and families • Cost, including
transportation, professional guides, escort,entrance fees, and mehadrin
meals on H/B basis • 650NIS p.p. dbl. occ. • Single supplement 150NIS, Third
(and more) person in same room: 500NIS for child 2-12 • 550š for teen or
adult, Non-member add 50NIS p.p.
We’re planning for one bus, so space is limited • Reserve NOW • Shulamit's
tiyulim are always treats; Come! you'll surely enjoy her delicious sweets!
SHOMRON SOLIDARITY TOUR led by MENAHEM BRODY • JULY 29, ‘02 • 20 MENACHEM
AV; sponsored by theShomron Tourist Authority, operated byModi’in Tours and
Travel Ltd.• 9:00am - Depart the Seymour J. AbramsOU Jerusalem World Center,
22 Keren Hayesod Street, Jerusalem; Travel via the Alon HighwayInheritances
of the Tribes, Bypass Roads, Shaul haMelech, HaAI, Mirdafim; Observtion
point at Ma’aleh Efrayim overlooking the Jordan Valley - conquering Eretz
Yisrael - in the time of Joshua, and today; Drive through Arielthe capital
of the Shomron; College of Judea and Samaria; Nahal Kana; Emanuel - meeting
with residents; Kedumim- first Shomron settlement; Lunch and Tefilat Mincha
en route; Gilad Highway - the story of Gilad Zar z”l and his family; Mt.
Grizim- excavations of the Shomronim, view of Kever Yosef; Drive through the
settlement of Har Bracha; Itamar • observation point at the water tower the
story of the yishuv • Shabo house meeting the Zimmerman family; tour of
organic homestead, tasting of homemade products observation point on Hill
851 - Gideonim[Israel today as in the time of the Judges]; 6:00pm - Arrive
in Jerusalem; Full day tiyul, English-speaking guide, bullet-proof bus, 2
security guards, lunch en route; Cost: 235-350NIS depending upon numbers •
Call 566-7787 for further details
Travel Desk Specials For reservations at the hotels listed below or any
other Israeli hotels, please call Sarah directly at the Travel Desk 566
7787, ext. 249. She'll be happy to accommodate you with any of your
requests.
Inbal, Jerusalem, thru August • MIDWEEK 2-night package: 1150NIS per couple
B/B; WEEKEND: 1620NIS per couple, all Shabbat meals,, breakfast Sunday
morning
Mt. Zion Hotel, Jerusalem, thru August • MIDWEEK 2-night package: 960NIS per
couple, one night H/B; one night B/B
Sheraton-Moriah, Eilat , August 4-8 • 2700NIS per couple for 4-night
package, B/B, child (2-12) in same room FREE
Sheraton-Plaza, Jerusalem, Valid thru August; Shabbat: 1240NIS per couple
F/B, 2-night weekend package (THU-FRI or FRI-SAT), F/B for Shabbat, other
day B/B - 1740NIS, 3-night midweek package: 1430NIS per couple B/B
Sheraton Four Points, Jerusalem, Midweek, 3-night package: 965NIS per couple
B/B
Paradise Negev, Be’er Sheva, valid thru August; 520NIS per couple per night,
H/B, no minimum
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights
Attention Students from Abroad: Are your parents planning on visiting you
this year? If so, you want to speak to us (02-566-7787 ext. 249).We have
many attractive deals for them... and you. Let us turn an ordinary “been
there, did it” visit into an unforgettable, special one!
The Back Page of TT529
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor
non-mem. Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for lack of ability to pay.
(Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for
Israel
Friday
6:00pm - “Early Shabbat” minyan with Mincha before Plag and Kabbalat Shabbat
afterin the Wolinetz Family Shul - OHEL SHMUEL (at the Israel Center)
Shabbat Day
Shabbat morning (EIKEV), July 27th, 8:45am • Join the OU/RCA Solidarity
Mission for davening at the Wolinetz Family Shul at the Israel Center;
Drasha by Rabbi Dr. Tzvi Hersh Weinreb; Chief Rabbi Yisrael Meir Lau will
speak after Kiddush
Shabbat afternoon
(Eikev), July 27th, 5:00pm • Shiur in Pirkei Avot by Rabbi Gershon Segal,
Rav of Cong. Beth El Atereth Israel, Newton Center, Mass.Participant, OU/RCA
Solidarity Mission to Israel • Drinks • Mincha follows the shiur
Motza”Sh (EIKEV)
July 27th, 9:45pm • “I didn’t know that!”; Lesser-known (but interesting)
details from the World of Brachot with Phil Chernofsky
SUNDAY
9:30am (men & women) • Meet our Nevi’im: Eliyahu HaNavi • RabbiYakov Nataf
10:30am • Mitzva Explosion in R’ei • Phil Chernofsky
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Men who are looking to do some serious learning...
Shiur in Gemara by Rabbi David Zitter, 10:00am, SUN-THU *
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 2nd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU **
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one
flight up
Rabbi Zitter’s shiur is concluding on Sunday with a Siyum on Arvei P’sachim.
Even if you didn’t attend the regular shiur, you are invited to give honor
to the Torah by joining this last shiur of the “Zman”Watch for announcements
of the resumption of Rabbi Zitter’s shiur.
Watch for announcements of the resumption of the shiur by Rabbi Noam Gordon
** Rabbi Ruvel will IY”H resume his shiur after Rosh Chodesh Elul
Sunday, July 28 8:00pm • With the resurgence of world-wide anti-semitism,
can Israel stand alone? with Shifra Hoffman, VAT International, just return
from the States and has new information to share + a video documentary
8:00-10:00pm (one time change of day) • Aliya Counseling with Miriam Bass
MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl
Borow
N'SHEI LIBRARY 10:00-12:30
10:30am, JUL 29 (men &women) • Decoding Rabbinic Dispute with Rabbi Chaim
Wasserman (Rabbi Leff will resume IY”H Aug. 12)
11:36am, July 29 • (women) • On Faith & Trust from the Writings of Chazal
with Aviva Nissim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in
Tanach and Jewish Thought
4:00-5:00pm: Shiur in Megillat Rut with Rabbi David Derovan
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism
Join us at our next bi-weekly meeting - Monday, July 29th - 8:00-9:30pm •
MASK - Mothers & Fathers Aligned Saving Kids J'lem Chapter at the OU Israel
Center • Dr. Judy Belsky, PhD - Group Facilitator; Are you troubled by your
child's behavior?
Monday, July 29, 8:00PM • Root & Branch Lecture, in cooperation with the
Israel Center; "REDEEMING RACHEL'S TOMB", Speaker: Evelyn Haies, President,
Rachel's Children Reclamation Foundation,Author, "The Eleventh Plague Twins"
Book Signing after lecture • nis25 per person • Information: rb@rb.org.il
TUESDAY
9:00am • Four Who Entered the Pardes, (the deepest levels of Torah secrets)
• Dr. Hayim Abramson
9:55am • Jewish Concepts - How to say them in Hebrew - The Holocaust poem
from last week...and more • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Phil Chernofsky • Rabbi Spiegelman
will be back IY”H August 6th
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 on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 11:15-12:45
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
Tuesday, July 30, 8:00pm • The Tal Committee and a Torah’s Perspective on
Drafting Yeshiva Students with Rabbi Efraim Sprecher
WEDNESDAY
9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber
10:30am • Changing Tzores to Simcha with Dr. Vivian Damelin (Alan Romm
resumes IY”H in September)
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your
life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in
Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS
members/25NIS non-members25% discount if you register for both Monday and
Wednesday Shiurim until the end of July
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
This week on Sunday 8:00-10:00pm • Aliya Counseling with Miriam Bass
Wednesday, July 31st, 8:00pm • The United States, Israel, and the War
against Terrorism; Perspectives by Dr. David Luchins Senior Advisor to NY
State Comptroller, Carl McCall; Chairman, Political Science Department,
Touro College
THURSDAY
Sometime in the morning • Shiurim while you foldParshat HaShavua and/or the
Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation
for the first session • Qualified nutritional advisor on hand •
Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until
after the "Chagim"
8:00pm • The Book of Sho'f'tim • Reb Yosef Schreiber
FRIDAY
9:00am • In-Depth Pirkei Avot • Rabbi Chaim Eisen
Mincha-KabbalatShabbat-Maariv - 6:00pm • Mincha before PLAG (time will
adjust in mid-August)
WILL RESUME TOWARDS THE END OF THE SUMMER • Avrom Silver Jerusalem College
for Adults Fall Program 5762 (2001 - 2002) At the Israel Center
ON SUMMER RECESS Also on TUESDAYS at the CENTER Two Tuesday morning classes
at the Israel Center by the Yad Yaakov Center for Jewish Education Separate
fees. Call (02) 652-4601 for further information 9:00-10:30am
Upcoming at the Israel Center
Tuesday, August 6, 8:00pm, Peace upon the Land; An inspiring and empowering
Chabad video on Torah’s approach to achieving true peace and security in the
Holy Land; Clips of the 6-Days War and the Gulf War and segments of the
Lubavitcher Rebbe on “security for the Land of Israel” ; Plus guest speakers
Festive Rosh Chodesh Elul Luncheon at the Israel Center Cafe • Thursday,
August 8th, Rosh Chodesh Elul, at 12:30pm; Guest speaker:Rabbi Nachman
Kahana with Thoughts for Elul; Surprises in store • Advance Reservations
Required • 45/50NIS
Monday, August 12, 8:00pm • Dealing with Teens: Learning to talk to Teachers
Tuesday, August 13th, 8:00pm • JEWISH VALUESEDUCATION INSTITUTE of the OU
Israel Center presents...The Current War betweenEurope & Israel:
JudeophobiaThen & Now, a lecture by Dr. Gustavo Perednik, Int’l expert in
European Anti-Semitism; A new look at the recent increase in European
Anti-Semitism.; Why is it spreading?
OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. 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
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
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