SHABBAT PARSHAT SHO-F'TIM
TT 531 - 2 Elul 5762 - August 9-10, '02
Pirkei Avot - First Perek
Chutz LaAretz is still one behind us in Pirkei Avot; they read the sixth perek

Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time
Correct for TT #531
Ranges are for THU-THU, 30 Av - 7 Elul, August 8 - August 15
Candle lighting - 6:54pm
(Earliest (Plag) - 6:05pm)
Havdala - 8:09pm (Rabbeinu Tam - 8:47pm)
Earliest Shacharit 5:05-5:10am
Sunrise - 5:59-6:04am
Sof Z'man Kri'at Sh'ma 9:21-9:23am (8:31-8:34am)
Sof Z'man Shacharit - 10:29-10:30am (9:56-9:57am)
Chatzot (halachic noon) • 12:45-12:43½pm
Mincha Gedola (earliest Mincha) 1:19-1:18pm
Plag Mincha 6:05½-6:00pm
Sunset 7:35-7:28pm (7:30-7:23pm)

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...

The Molad of Elul is/was Thursday evening at about 6:50. Three full days later is Sunday, August 11th.

According to Minhag Yerushalayim, the first opportunity for Kiddush L’vana is Sun- day night. Seven-day people will wait for Thursday evening, August 15th, and those who say K.L. only on Motza’ei Shabbat will have their first op on Motza”Sh, Aug. 17th, the eve of the 10th of Elul.

The actual Molad is/was later on Thursday night, a little before 11:00pm. This means that both the 3-day people and the 7-day people will start to say K.L. before the Moon is “really” 3 or 7 days old. This is okay, because our Tradition is to use the average times, not the actual ones.
This “discrepancy” happens once in a while and demonstrates the concept of halacha establishing a reality.

Watch Out for the Downsides
Parshat Sho’f’tim presents us with three very powerful authority institutions of Jewish Life - Sanhedrin, King, and Prophet. Although the three are in the order in which they appear in the sedra, let’s look at each in the following order:

Everyone is aware of the unusual manner in which the Torah commands us concerning a king. Although it is a mitzva to appoint a king upon the nation, there is an implied warning in the opening pasuk of the parsha about MELECH, which says, “When you come to the Land... and you will say - let me place a king upon myself just like all the nations that surround me...” From the very first words, the idea of a human king sounds doomed to have its “downside”. Besides the warning, the Torah’s words are also prophecy, because they came true when the people came to Shmuel HaNavi with their request/demand for a king, “just like other nations”. G-d tells Shmuel that it is not him (Shmuel) that the people are rejecting with their insistence for a king, but it is G-d’s authority that they are rejecting. G-d instructs Shmuel to “read them the riot act”, to tell them what they are really getting themselves into with a king, specifically one that will not necessarily follow the proper conduct of a Jewish king. Our track record throughout Tanach sadly demonstrates the “downside” of our having kings, despite the mitzva to appoint them, and their great potential for being a positive force for Jewish Life. Part of our hope and belief in the coming of Mashiach is that he will be the king that G-d wanted us to have - and not the ones corrupted by our and their distorted motives.

Then there are the prophets. G-d first tried (so to speak) direct communica- tion with us. We panicked. G-d made a “deal” with us. A NAVI, like Moshe, will arise and speak to us in G-d’s name. And we are obligated to listen to him (them). But we are warned about false prophets, who either speak in the name of other gods or in G-d’s name, but that He did not tell them to. We are com- manded not to listen to the false prophet and not to be afraid to get rid of them. Once again, the track record throughout Tanach is not so good. Too many episodes of not listening to true prophets, and too many examples of following false ones. As with a king, when the “system” works the way it is supposed to, everything is wonderful. But when it fails - watch out!

We seemed to have faired better with the Sanhedrin and its role as trans- mitter of Oral Law and legislator of Rabbinic Law. And yet, we must be wary of distortions of True Torah in the form of attempted “modernizing” of Judaism and the creation of so-called divergent streams.

Warned of the tremendously harmful downsides of these institutions of authority, we fervently pray for their restoration in their most proper form.

Sedra-Stats
48th of the 54 sedras; 5th of 11 in D'varim
Written on 191.6 lines in a Sefer Torah (rank: 27)
18 Parshiyot; 3 open, 15 closed
97 p'sukim - ranks 36th (tied with Tzav, but larger)
1523 words - ranks 28th
5590 letters - ranks 31st
7th in D'varim in all categories
Relatively large p'sukim, like most sedras in D'varim

Mitzvot
41 mitzvot 14 positive, 27 prohibitions;ranks 6th in mitzvot among the sedras

Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count

Kohen - First Aliya - 18 p'sukim - 16:18-17:13
Judges to clarify the law (and try cases) and agents of the court to enforce the law are to be appointed throughout the Land [491], and they are to carry out their duties fairly. They must not slant the law, nor show favoritism, nor take bribes which blind and pervert even the fairest and most righteous of people. Justice is to be ardently pursued so that we will be worthy of living and flourishing in Eretz Yisrael.

What if a judge was going to vote in favor of the briber, even without the bribe. Justice is still being served. Is the bribe any less a serious offense? The answer is NO. A bribe is a bribe. One leads to another, and justice will be perverted.

[SDT] TZEDEK TZEDEK TIRDOF - Justice you shall pursue. The doubling of the word TZEDEK can be seen as a reminder that not only shall justice be pursued, but the means employed in the pursuit of justice shall also be just. We do not subscribe to the concept that the end justifies the means. Perpetrating a mockery of justice and claiming that it is justice, is the greatest offense of all. TZEDEK B'TZEDEK, justice with justice...

Planting trees in the courtyard of the Mikdash (or near the Mizbei'ach) is forbidden [492] - it is an idolatrous practice. (This prohibition still applies today.)
Erecting monuments (as is done in idol worship) to G-d (even with "proper" motives) is forbidden [493].

[SDT] Perversion of justice is juxtaposed to idolatry to emphasize how serious is the former sin. Pirkei Avot states that "the sword comes to the world because of perversion of justice... exile comes because of idolatry." Both sins cause us to lose our hold on Eretz Yisrael. And conversely, remaining faithful to G-d and dealing with each other with honesty and justice will secure us our hold on our Land. The Gemara states that "appointing inappro- priate judges is tantamount to planting a tree near the Altar". Planting a tree in an attempt to beautify the Temple, is a completely misguided act. The beauty of the Beit HaMikdash flows from itself and its spiritual essence. To think that external decoration can contribute to the beauty is to lack understanding of what the Beit HaMikdash is. So too, to appoint a judge because of personal appearance, wealth, stature, etc. (and not because of scholarship and worthiness to judge) is equally "missing the point".

Sacrificing blemished animals is forbidden [494]. (Elsewhere the Torah enumerated types of blemishes; the Gemara deals with the details.)

The Torah next stresses that idolatry is a most serious sin. If we find among us a fellow Jew who worships anyone other than G-d, we must most scrupulously investigate the case against him (or her). If the person is convicted by the court, the punishment is death by stoning, thereby uprooting evil from our midst.

It is the eye-witness testimony of a minimum of two that shall be necessary to convict. No one can be sentenced to die (or be otherwise punished) by the testimony of only a solitary witness. The witnesses them- selves are often to be involved in the carrying out of the sentence.

The Torah next establishes the mechanism for the perpetuation of Judaism throughout the generations (by emphasizing, among other things, that if disputes arise or a halachic point needs clarification, that we are to consult the judges IN OUR TIME) and the dynamic applicability of Halacha for all times (by giving the Sages the mechanism to enact laws for the protection of the Torah and its proper observance).

We are required to do all that the Sanhedrin (the Supreme Halachic Authority) teaches and commands [495]. We must not veer from their rulings "neither to the right nor to the left" [496].

MITZVA WATCH
The introduction to Rambam's Book of Mitzvot contains 14 "rules" by which Rambam counts the 613 mitzvot of the Torah. Rule #1 states that rabbinic mitzvot such as Chanuka and Purim shall not be counted among the Torah's 613 mitzvot.

This might seem obvious, but Rambam feels compelled to formulate this rule in opposition to mitzva-counters before his time who DID include some "rabbinic mitzvot" among Taryag. Why would someone consider the post-biblical mitzvot of Chanuka and Purim as Torah law? Similarly, why is it that the bracha for mitzvot, which states "... G-d... Who has sanctified with his mitzvot and commanded us..." is also recited for six rabbinic commandments? (Shabbat & Yom Tov candles, Chanuka candles, Megilat Esther and the other Megilot, Netilat Yadayim, Hallel, and the three types of Eiruv.)

The answer to both questions is based on the p'sukim in the beginning of this week's sedra which speak about the authority of the Sanhedrin - mitzvot 495 & 496 above. In essence, the Torah commands us to observe rabbinic law. Therefore, it can be argued that rabbinic law IS Torah Law. It follows that one might consider counting Chanuka and Purim among the 613, and it makes sense to use the mitzva-bracha formula for Rabbinic mitzvot.

Rambam does not argue against this. He insists, however, that we cannot possibly count Rabbinic mitzvot separately among the 613. This could lead to the untenable situation of having to readjust the mitzva count each time a Sanhedrin would make a new rabbinic mitzva.

One who does not light Chanuka candles, for example, is at the same time in non-fulfillment of a rabbinic command and double violation of the Torah’s mitzvot of TAASEH and LO TASUR.

Does this mean that violations of rabbinic law are equivalent to (or even more severe) than violations of Torah law?

The general understanding is that the Torah "put its authority" behind rabbinic law, but rabbinic law remains "one notch", so to speak, below Torah law. Without this distinction, Rabbinic Law might have been forbidden because of BAL TOSIF (adding to the Torah).

Included in Sanhedrin-edicts which we are obligated to follow, are their presentation of Oral Law, their derivation of Torah Law by the 13 "Talmudic" principles of analysis, both of which would be considered "D'O'rayta" (Torah law), and the various decrees and measures that the Sanhedrin enacts as protection for Torah Laws, or because of similarity to Torah Law, or for whatever other reason they have for their rulings.

We who stood at Sinai, accepted a "package deal" of Judaism. We are committed to the Written Word, to the Oral Law as taught by the Talmud and as presented and clarified by succes- sive Sanhedrins, to Rabbinic Law as promulgated throughout the generations. We are links in the Chain of Tradition that was forged at Sinai, and we must do our share to keep the chain strong and extend it to the next generation and beyond.

A Torah scholar with authority to render Halachic decisions who defies the Sanhedrin and encourages others to disregard their ruling, can (under certain circumstances) be put to death. Such an individual is known as ZAKEN MAMREI and is ultimately judged by the Great Sanhedrin. This shall serve as a deterrent to the People not to behave similarly. The average Jew is not similarly subject to possible execution, but still is warned of the seriousness of flouting Rabbinic authority. [It is likely that there never actually was an individual who was executed as a Zaken Mamrei, yet the idea adds tremendous weight to the seriousness of Rabbinic Law.

Levi - Second Aliya - 7 p'sukim - 17:14-20
When the People will enter the Land, conquer it, and settle down, and they will ask for a king (like the nations around them - this phrase contains an implicit warning against asking for the wrong reasons), it is a mitzva to "place over us" a king (of G-d's choosing) from among the Jewish People [497]; we may not choose a non-Jew as king [498]. The king must not possess too many horses [499] (i.e. in excess of those necessary for his army, etc.) nor may he lead the People back to Egypt - it is forbidden for us to dwell in Egypt [500]. (Visits are permitted.) A king may not have an excessive number of wives (more than 18) [501], nor may he amass excessive wealth [502]. (referring to wealth for its own sake; any funds necessary for running the kingdom are excluded from the pro- hibition.)
A king must write a Sefer Torah for himself [503] (in addition to the one he is commanded to write as a Jew - mitzva #613). This Torah is to be copied from THE Sefer Torah of the Beit HaMikdash.

A king of Israel has awesome powers over his subjects. He therefore requires the "humbling force" and moral restraints of the Torah constantly before him. The Torah is his guide for proper rule. A king who is guided by Torah law and values is a great asset to the People of Israel. A king who isn't, is our worst liability.

Shlishi - Third Aliya - 5 p'sukim - 18:1-5
The Kohanim-Leviim are not to receive land in Eretz Yisrael [504] (other than the cities which are given to them by the Tribes) nor share in the spoils of war [505] - their holy service in the Mikdash is considered their share.

(Among other gifts to the kohen,) the kohen is to receive specific parts of every animal slaughtered for food - the forelimb, tongue and surrounding area, stomach and surrounding fat [506], T'ruma from produce [507], and the first-shearing of the sheep [508]. These gifts are due the kohen because of his sacred service.

MITZVA WATCH
[1] Whereas T'ruma is "kodesh" and therefore cannot be actually given to a kohen in our times because of the prevalent condition of ritual impurity, the other two gifts mentioned are not sacred, therefore can be given today.

[2] T'ruma obviously applies only in Israel. But so does "First-shearing". Less obvious, because it is not an agricultural mitzva. (Note that the Mishna in Chulin 11 states that this mitzva DOES apply outside Israel. Rambam sites the Gemara in Chulin that states that the halacha is NOT like this Mishna.) The term REISHIT is used for T’ruma and for first-shearing. Both in the same pasuk. This is the textual link to the rule of the Oral Law that first-shearing is required only in Eretz Yisrael. Ironically, there are mitzvot that the Torah links directly to Eretz Yisrael, and the Oral Law tells us they are required outside of Israel (with differences) as well. ORLAH is a good example of this. Then there are mitzvot that the Torah requires only in Eretz Yisrael, and the Sages required outside. CHALLAH is a good example of this. Two more points about Fisrt-Shearing. The requirement begins with a minimum of five sheep (some dispute this). And, the mitzva can be fulfilled by giving the wool to a woman, bat-kohen or eishet kohein.

[3] The "meat-gifts" can be given to a "bat kohen", even if she is married to a non-kohen.

R'VI'I - Fourth Aliya - 8 p'sukim - 18:6-13
Kohanim and Leviim are supposed to distribute their workloads at Holiday time equally among the different family units [509].

Another warning follows, to be on guard against learning from and adopting any of the abominable practices of the nations that we will encounter in Eretz Yisrael. The implication here is that we must not "learn to do" the terrible things, but we may learn about them in order to understand their ways and to better instruct our fellow Jews in this topic. (Tur Shulchan Aruch, based on the Gemara)

On the practical side of this ruling, one has to be very well established in his own Judaism before reading and learning about other world religions and pagan practices. Such a study should be done under the supervision of one's mentor.

Shun the practices of passing one's children through fire (a vivid example of a reprehensible pagan practice, counted elsewhere], divination and certain types of meditations meant to "read the future" [510], astrological predictions [counted elsewhere; some other aspects of astrology are not halachically objectionable, but one must be careful), reliance on omens [counted elsewhere], conjuring & witchcraft [511], incantations [512], mediums [513], oracles [514], and necromancy (seances, contacting the dead) [515].

All the abovementioned practices - and there are different opinions as to exactly what each Torah-term refers to - pull a Jew away from his straightforward, "pure" relationship with G-d. We must strive for that direct relationship.

Chamishi - Fifth Aliya - 22 p'sukim - 18:14-19:13
It is the other nations who listen to the practitioners of the occult arts. G-d did not make us so. We have prophets (like Moshe) who arise from our midst, and it is their prophecies to which we must hearken [516]. This was part of the "deal" made with G-d at Sinai, when we asked that we not hear G-d's "voice" directly. G-d agreed with our request on the condition that we would listen to true prophets who would communi- cate to us what G-d asks of us. Anyone who does not listen to the Word of G-d through the prophet will be "answer- able to Him".

But a prophet dares not speak in G-d's name under false pretenses [517], or speak in the name of an idolatry [518]. How are we to know what is and what isn't G-d's word? A prophet must have a 100% "track record" - anything less is an indication of a false prophet. (Prophecies of bad things to befall the People can be reversed through sincere repentance and therefore do not cast doubt upon the prophet.)

MITZVA WATCH
There is a tricky balance that must be struck vis-a-vis prophecy. We must be exceedingly careful to utterly reject the false prophet, yet we must harbor no suspicion of the true prophet (once he have demonstrated his "credentials") - to do so would weaken the link to G-d's Word. A prophet cannot change the Torah. If he does, then we know that he is a false prophet. A prophet cannot command us to do an act of idolatry, even a one-time act. If he does, he is a false prophet. But a prophet can command us to violate a mitzva on a temporary basis. If a (proven) prophet were to command us to violate the Shabbat - just this one time, we must (not just "may") violate the Shabbat. If we don't, we might be liable to the death penalty. That is serious. It is difficult for us to identify with prophecy on a practical basis, because "we are so out of practice". Nonetheless, prophecy is a very significant part of Judaism.

We must not be afraid to defy a false prophet and bring him to justice (and execution) [519].

Of course, we are not supposed to be afraid to do any mitzva in the Torah. In the case of a false prophet, we are often dealing with a charismatic individual who might have a very large following. Defying him might be a very unpopular thing to do. The Torah is bolstering our resolve to rid ourselves of false prophets by commanding us not to be afraid. Perhaps we can draw from this mitzva a lesson to apply to all mitzvot. Do not be afraid to keep the Shabbat, be kosher, daven Mincha, avoid Lashon HaRa, etc. etc. etc. even when doing so will meet with scoffing of others. Adhere to halacha and don't be afraid or embarrassed to do so.

When matters are settled in Eretz Yisrael, we are required to designate another three cities of refuge [520]. Roads to the cities are to be prepared and identified so that the killer can easily find refuge. The cities will protect the inadvertent killer from the blood-avenging relative the the victim. If (when) we will merit expansion of our Land, another three cities will be selected. This is to avoid unnecessary bloodshed.

An intentional murderer also flees to a city of refuge, but is removed there- from to stand trial. We must not ignore these situations - and those concerning assault [521], so that we will thereby eliminate the shedding of innocent blood and merit a good life.

Shishi - Sixth Aliya - 17 p'sukim - 19:14-20:9
One may not encroach upon another's territory [522]. This literally refers to the prohibition of moving a boundary- marker between your land and your neighbor's thereby stealing some of his property. Although stealing is already forbidden (and counted among the 613), this prohibition comes to emphasize the seriousness of stealing land, specifically in Eretz Yisrael. This prohibition extends to other forms of encroachment, e.g. unfair competition that steals someone's business.

It is forbidden to render judgments (in most cases) based on the testimony of a single witness [523]; a minimum of two witnesses are required. (Sometimes, what one person says will point the judges in a certain direction, but not as formal testimony.)

If false witnesses shall plot to victimize the accused (and their plot is uncovered in a specific way and at a specific point in the trial) they are to be punished in the manner that they plotted against their fellow [524].

MITZVA WATCH
Bearing false witness is already prohib- ited by Commandment #9. Here we have one kind of false witness - EIDIM ZOMEMIM, plotting witnesses. There is a strong element of CHOK, a com- mandment without clear logical reason, in this particular type of false witness. A and B testify that Lavan killed Eisav at a specific time, on a specific day, in a specific place. During the trial, C and D testify that A and B were with them on the day, at the time, in some other place, and therefore could not have possibly witnessed the murder. Assuming there is nothing found lacking in the testimony of C and D, the testimony of A and B is nullified and Lavan is set free. Furthermore, A and B are now subject to the death penalty (although "regular" false testimony would "only" carry the punishment of lashes). There are many intricate and fascinating details in this topic - they are presented in Sanhedrin and Makot.

Sh'vi'i - Seventh Aliya - 20 p'sukim - 20:10-21:19
Before attacking an enemy city, an offer of peace must be sent [527]. (This applies to all enemies including Amalek!, but excluding Amon and Moav.) This offer is conditional upon the acceptance of the 7 Noahide Laws and other restrictions. If these terms are not met, we attack and destroy the male population. Female captives and spoils of war may be taken, except for the "7 nations" [528]. These nations are to be totally eradicated in order to eliminate their evil influence.
When laying siege to a city, care must be taken not to destroy fruit trees [529]. Only shade trees may be cut down so that siege equipment can be built.
This prohibition of BAL TASHCHIT is expanded by our Sages to include many types of wanton wastefulness.

If a corpse is found in the field, and it is not known who has committed the murder, measurements are made to determine the nearest town. The elders of that town perform a ceremony which includes killing a calf [530] to empha- size the senselessness of bloodshed. The area where the ceremony is performed may never be planted nor worked [531]. The elders proclaim that they are not responsible for the loss of life. The whole procedure has a sobering effect on all involved, and hopefully there is sincere mending of ways and atonement granted by G-d because all the People now take "life" more seriously.

A thought about EGLA ARUFA. Reread the previous paragraph. Did you catch the strange statement about taking a calf and destroying it because innocent blood was shed. And about it being done to emphasize the senselessness of it all? Sounds like more more blood being shed. What did the calf do? It's a hard point to understand; even harder to explain. I would say it like this. G-d is not happy (so to speak) about com- manding us to take a calf and destroy it. We're talking about no benefit at all from it. We don't eat it. We don't feed it to our dogs. No benefit. Total waste. The land upon which the ceremony was performed is also wasted. The ceremony is meant to be upsetting. It is meant to make the leaders of our society (and all of us members as well) take a new look at what is going on. If the result of the EGLA ARUFA is an improvement of society, then it fits into G-d's plans. If a calf is destroyed and the land wasted and nothing else changes, I cannot imagine G-d being too pleased. Therefore, we have to become better people and better Jews.

Haftara - 24 p'sukim - Yeshayahu 51:12-52:12
4th of the 7 haftarot of consolation. The predominant message of the haftara is that G-d has a special relationship with the People of Israel (an appropriate reminder for the beginning of Elul) and that we have nothing to be afraid of, because the end to difficult times is coming. This can be summed up by the end of the famous saying (song) of Rabbi Nachman - "And the essential thing is not to be afraid at all".

The opening word "Anochi" refers to G-d, specifically with the connotation of "Midat Ha-Rachamim", the Divine Attribute of Mercy. The word is doubled for emphasis, as are several other words in this haftara.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 148 • AGENTS (part 1)
With this lesson we begins a few lessons in the halachik laws of agency. Some readers will call Phil and/or me to say that a long time ago the laws of agency were already discussed. Right, and Wrong.

There was discussed in lessons 90 and 91 (TT 473 and 474) laws of agents who had a specific role, to collect the debt due to the creditor. That was not a general discussion of the halachot (laws) of agency, but rather dealt with the general topic collection of debts for a creditor, which was part of the topics then being discussed.
The laws of agency are discussed by Rabbi Yosef Karo in Shulhan Aruch Hoshen haMishpat chapters 182 through 188. He calls Chapter 182 "How is one designated as an agent; or if he erred and purchased for a greater price; [and the result of] the agent disobeying the instructions of the principal."

There are generally three parties involved in situations dealing with an agent. There is: (1) the principal who appoints the agent, Whom we shall designate as Levi, (2) the agent, whom we shall designate as Shimon, and (3) the third party, who we shall designate as Reuven, with whom the agent Shimon, deals in the name of the principal. Levi. Agency has been defined as the fiduciary relationship that results from the manifestation of consent by one person (Levi) to another (Shimon) that the other (Shimon) shall act on his, Levi's behalf and subject to his, Levi's control and consent by the other, Shimon, to so act. An agent is a business representative whose function is to bring about, modify, affect, accept performance of, or terminate contractual obligations between the principal and third parties. An agent undertakes to transact some business, or to manage some affair, for another, and to render an account of it.

Agency can be either a disclosed agency or an undisclosed agency. If Reuven knows that Shimon is acting on behalf of Levi, then Shimon is a disclosed agent of a disclosed principal, Levi. If the third party, Reuven knows he is dealing with an agent for a disclosed principal, Levi, there are two possible legal approaches. It may be said that the third party, Reuven, should be careful to ascertain the authority of the agent, Shimon. Or it may be said that the third party, Reuven, can rely on the agent's (Shimon's) power to bind his principal, Levi, since the principal, Levi, has cloaked the agent, Shimon, with apparent authority to act in his behalf. The halachah adopts the first view, and thus the third party, Reuven, should ascertain from the principal, Levi, the scope of the agent's Shimon's authority. The transaction is then one between the principal, Levi, and the third party, Reuven. Failing to take such precaution, it is the third party, Reuven, who has put himself in jeopardy by relying on the agent, Shimon, to tell him the scope of the authority.

If neither the principal, Levi, nor the agent, Shimon, has informed the third party, Reuven, that Reuven when he deals with Shimon, is dealing with an agent, then the third party, Reuven, cannot take any necessary precautions in his dealing with the agent. The results are altogether different than in the case of an undisclosed principal than in the case of a disclosed principal. In the case of the undisclosed principal, the third party, Reuven, has no legal connection with the undisclosed principal, Levi.

There is a general principle of law that actions taken by an agent are the actions taken by the principal.

There is one notable exception. If a person appoints an agent to do an act that is forbidden, then the agent is responsible and not the principal. For example, the principal, Levi, instructs the agent, Shimon, to desecrate the Sabbath. If Shimon then desecrates the Sabbath, it is the agent, Shimon, who is the transgressor and not the principal, Levi. Similarly, if the principal, Levi, tells the agent, Shimon, to rob a bank, it is the agent, Shimon, who is responsible for the act and not the principal, Levi. This holds true even if the principal pays the agent to violate the law. (Here too there are exceptions where the principal is liable to the judgments of Heaven.) There are three exceptions to the general rule of law that a principal is not responsible for the act of the agent if the agent violates the law at the instructions of the principal. (1) The principal, Levi, tells the agent, Shimon, to use an object that Levi is guarding for a third party, Reuven. Levi, the bailee or watchman in this case, is not permitted to use Reuven's object; he is just to guard it (Exodus 22;2). If Levi, the bailee/principal, tells Shimon, his agent, to use the object, both Levi and Shimon are liable should any loss occur to the object. (2) There is a law in the Torah (Exodus 21:37) that states that if a thief sells or slaughters a cow or sheep that he stole, he must pay to the owner a penalty of 400 percent for the cow and 300 percent for the sheep. If Yehudah the thief who stole a cow or sheep tells Dan to sell or slaughter the cow or sheep, then Yehudah will be liable to pay the penalty to the owner of the cow or sheep. (3) There is a law that one may not make use of something belonging to the Holy Temple (Leviticus 5:15). Naftali instructs Issacher to make use of something belonging to the Holy Temple. Issaacher, pursuant to the instructions of Naftali, makes use of something belonging to the Holy Temple. Naftali andIssacher are both liable for the transgression.

Most applications of the principal-agent relationship in these lessons deal with sales and purchases. The principal, Levi, instructs the agent, Shimon, to sell goods at a certain price and the agent sells for a lower price; or the principal instructs the agent to purchase goods at a certain price and the agent purchases it at a higher price. Or he instructs him to purchase wheat and he purchases barley.

What are the consequences of the agent's acts? Is the principal liable to the third-party seller or buyer? May the principal rescind the sale? Is the agent liable to the principal for the difference in price? What is the relationship between the principal and the agent?

The agent may or may not be an employee of the principal. He may be a private contractor and not an employee.

There are places in these lessons where I have designated the parties as principal and agent, although such legal relationship does not exist. In those situations the principal is the person who gives the instructions and the agent is the person to whom he gives the instructions.

In many communities there are laws and/or local customs that govern laws of principal and agent. Most often the parties will rely on those local laws, customs, and court decisions. There may be lapses in those laws and decisions that permit the parties and/or the Beth Din to follow the halachah. Also there are many persons who prefer to follow the halachah as if the secular laws, customs and decisions of courts do not exist. The parties may elect by which system of laws to be governed. Such decision may be put into their agreements, whether written or oral.

There is a presumption that the agent accomplished the agency. This holds true even if the agent disappears, and even if it is not known if he carried out all of the details of the agency, as long as it is known that he carried out some of the details

The subject matter of this lesson is more fully presented in Volume VI Chapter 182 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.

Judging in a Torah Court

Our parsha begins with the command- ment to appoint judges. Of course even without an explicit mitzva the Jewish people would have had to establish some system of justice, just to ensure an orderly society. The fact that this arrangement is a Torah commandment seems to show some kind of religious significance to the area of monetary judgments. The same conclusion follows from the fact that the Torah encompasses not only religious laws but also a vast number of what we would call civil laws, including detailed regulation of commerce and of the judicial system.

Indeed, Torah law is very jealous of its jurisdiction over these seemingly mundane matters.

One reason for this is the desire to rule according to the statutes of Divine law. As legal scholars readily acknowledge, any system of "impartial" laws necessarily embodies a certain system of values; only if we base our judgment on the laws of the Torah can we be certain that the laws we apply are based on the eternal principles of fairness and morality which HaShem commands us.

However, this consideration is only part of the story. The halakha explicitly forbids bringing a case between Jews to a non-Jewish court even if the secular law in their particular dispute is the same as the Jewish one (SA CM 26). Conversely, it is a mitzva to bring a suit to the Jewish Beit Din even though they generally judge according to com- mercial custom and according to customary secular laws regulating commerce (SA CM 74:7).

One idea behind these laws is that ultimately judgment is a Divine prerog- ative. Human beings can administer utilitarian regulations, but human judges can administer true justice only as deputies of the Divine Judge Himself. "Don't show favoritism in judgment, hear the small as the great, and fear no man; for judgment belongs to G-d." (Devarim 1:17)

Indeed, the Hebrew word "Elohim" is not only one of the appelations of G-d but also a word for human judges. And the verse in the Ten Commandments which warns us against making "gods of silver and gods of gold" (Shemot 20:7) is also interpreted to mean that we shouldn't appoint judges who receive their position because of their wealth or influence (Sanhedrin 7b).

In our generation we are acutely aware of the danger posed by judges who view themselves as gods. The Torah demands that judgment be carried out in accordance with Divine decree, not human whim; and by individuals who recognize that they are merely the arbiters of justice, and not its authors.
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 If a brit is pushed off because of illness, and the baby becomes ready for the brit at a time when it is not convenient to make the brit, is it possible to delay it by a few days?
A As you are aware, the time to do the brit mila is on the 8th day, but it is not always possible to do it then. After that time, there are several reasons to do the brit as soon as possible.
The simplest reason to do the mitzva promptly is the rule of ZRIZIN MAKDIMIN L'MITZVOT (the diligent do mitzvot promptly). Promptness is a relative term and depends halachically on how much is being gained by how much delay. For example, if one can use a questionably kosher or qualified mohel right away or a clearly kosher one days later, one waits (see Da'at Kohen 138). If it's just a matter of having time to organize a more lavish brit or to have more people come, that is a weak reason to delay significantly.
What is more complicated about a delayed brit is that it is harder to determine what a significant delay is. A regular brit has the cut off point of sunset of the eighth day (some poskim say that one should make efforts to make it no later than midday- see Otzar Habrit 3,5:9). Here, by contrast, there is no specific day, as the mitzva is to be done some time during one's life, the sooner the better. The Noda B'yehuda (II, 156) was asked about someone who wanted to wait for the upcoming Erev Pesach in order to allow first-borns to eat, and he vehemently opposed the idea.
One should realize that there is more of a problem with delaying this mitzva than delaying others. Usually positive mitzvot are required opportunities to do something positive, and as long as it's done, it's done. However, brit milah is not only a positive mitzva, but also remove a state of orlah which has major spiritual and halachic negative ramifications (including karet). That status should be removed as soon as possible. For this reason, the Magen Avraham (249:2) allows the brit and seuda for a delayed brit to take place on Erev Shabbat, whereas one could not do the same for a delayed pidyon haben. The Kovno Rav went as far as to say that when there is a question whether to do an eighth day brit or a delayed one first, the delayed one has precedence because his orlah has to be removed immediately, while the other baby has until the end of the day (D'var Avraham I, 37). While few poskim agree that there is an urgency to save minutes before the delayed brit, as long as the matter is in the process of being taken care of, there is a consensus that it should be done on the first possible day, barring unusually difficult circumstances (see Noda B'yehuda, ibid.).

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
“Judges and officials you shall appoint yourself...” D’varim 16:18 (Parshat SHO’F’TIM)
“You shall appoint yourself” means “for you, yourself”.
Scrutinize your own deeds and pass judgment on yourself, before you judge others.
— Rabbi Menachem Mendel of Kotzk

“Justice, justice shall you pursue.” D’varim 16:20 (Parshat SHO’F’TIM)
Even your pursuit of justice must be with justice and not with fraud.
— The Holy Jew

Rite & Reason by Shmuel Pinchas Gelbard
We say Psalm 27, L’DAVID, from Rosh Chodesh Elul until Shemini Atzeret, twice a day.
Reason: This is based on the interpretation in Midrash Shocher Tov applied to the opening pasuk: Ori [“my light”]: This is Rosh Hashanah [the day of judgement on which “He shall bring forth your righteousness like the light, and your judgements as the light of midday” (Tehillim 37:6)]. V’yish’i [“my salvation”]: This is Yom Kippur [when we pray that Hashem deliver us and forgive our trangressions]. Further on it says: “For He will conceal me in His Sukka.”
Reason: That same Psalm says: “Lulei he’emanti” [“if it were not for my faith...”]. The word “lulei” is spelled: lamed, vav, lamed, alef, which form the word Elul.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
In Lublin there lived a pious, learned Jew, who also happened to be very wealthy. He owned large forests from which his men cut down trees and floated the logs to Danzig to sell them there.The dayan of the town, on the other hand, was extremely poor. For some reason, the wealthy man loved to tell the dayan that money was of no importance; the main thing is to be grateful for whatever one has and not complain about his lot. After all, he said, CHAZAL tell us that one must thank HaShem as much for the bad as we thank Him for the good.

Once, a storm destroyed an entire shipment of logs on its way down the river. The question now arose as to how to break the news to the merchant. No one wanted to bear the bad tidings, and in the end it was decided that the dayan should do so.

The dayan entered the merchant’s home and started talking about various matters. Sure enough, the merchant soon came around to discussing the importance of thanking HaShem for the bad as well as the good.

Casually, as it were, the dayan asked the merchant, “Do you think that you could really live by that saying?”

“Of course”, said the merchant, “I have no doubt on that score.”

“Well, then, I’m sorry to break the news to you that your entire shipment to Danzig was destroyed”, said the dayan.

The merchant paled before his eyes, and gave out a single cry, “Oh!”

“Even that single ‘Oh!’ is superfluous”, said the dayan.

From that time on, there was an expression in Lublin: “Even a single ‘Oh!’ is superfluous.”

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • one more on MARSUPIALS
Most people have heard of koalas, kangaroos, and possums among pouched animals. Let’s meet a less- known (by non-Australians, that is) marsupial,
Meet the greater bilby (an endangered species; the lesser bilby is thought to be extinct already).

The Bilby (Macrotis lagotis, a.k.a. ninu, dalgyte, and pinkie) is a member of the bandicoot family (which is made up of about 20 species), Bilbies are also known as Rabbit-Eared Bandicoots. Their pouch opens back- wards so as not to be filled with dirt while digging.

The Greater Bilby is the largest of the bandicoots (which are relatively small marsupials), measuring up to 55cm in length (body only) with a tail up to 29cm long. Adult males weigh up to 2.5 kg and females about half that. Bilby fur is very soft. It is mainly blue-grey, with some fawn. The belly is white and the tail is black with a white crest at the end and a naked spur-like tip.

The large ears of the Bilby are almost hairless. As well as providing great hearing, they are believed to help keep the Bilby cool. The long snout, which is pink and hairless at the tip, gives the Bilby an excellent sense of smell. Bilbies have poor eyesight, so it is just as well their hearing and smelling senses are so good. The Bilby's strong forelimbs with their long claws make them brilliant burrowers. The Bilby is truly nocturnal. They don't emerge from their burrows until at least an hour after dusk, and retreat at least an hour before dawn. A full moon, strong wind or heavy rain can keep Bilbies in their burrows all night. Bilbies are omnivorous. They eat (among other things) seeds, spiders, insects and their larvae, bulbs, fruit, fungi and small animals. The Bilby (like the koala) doesn't drink water, it gets all it needs from its food. Bilbies breed all year round. Their gestation period is only 12-14 days and young, from one and three in a litter, remain in the pouch for 75-80 days, and are independent about 2 weeks later.
In 1997, a soft-toy bilby was brought to the top of Mt. Everest as a symbol of endangered species and a statement to us all that we must be concerned with the vanishing creatures of this planet we share with them - and all the other animals and plants, for that matter.

The step after a bribe is the distortion of justice. This is hinted at by the letters of SHOCHAD, SHIN- CHET-DALET. The next letters after these are TAV- TET-HEI. TATEH. As in LO TATEH MISHPAT, do not bend justice.

On “Be straightforward with G-d...”, the Alshich HaKadosh says that even when no other human being can see you, you must be “straight” with G-d.

G'MATRIYA MATCH
When I ran Eretz Yisrael through the G’matriya Look Up program of the TES TORAH CODES CD, it can up with NISHBA’TI (see box on page 26) and other words in Tanach. That was on the “Whole Word Only” setting. On the “Whole Verse Only” stting it returned four p’sukim from Tanach, including only one pasuk from the Chumash, Sh’mot 15:3, which is: HASHEM ISH MILCHAMA HASHEM SH'MO
That this pasuk is a G’matriya Twin of Eretz Yisrael is intriguing. You can make your own statement about that. I just have a milu’im-anecdote to share. 10 or 12 years ago, there was a directive from on high that B”H and BS”D should not be written on official army documents (as many religious soldiers would do as a matter of course). As a protest, and a statement that G-d was indeed the Divine Commander of the Jewish Army, I wrote YUD,ALEPH, MEM,YUD, SHIN (initials of the words of the pasuk) on any maps and papers within my reach. I kept it away from the upper-right corner and no one seemed to notice that it didn’t belong. The point is, of course, that it DID belong.

The word NISHBA’TI (I have sworn) appears repeatedly in reference to G-d’s promise of the Land to us. The numeric value of NISHBA’TI is 50+300+2+70+400+10=832, as is the G’matriya of ERETZ YISRAEL (291+541).

In the end it is we who are the major benefactors of giving others the benefit of the doubt. From A Candle by Day by Rabbi Shraga Silverstein

Can you name the twelve booklets of TREI ASAR by heart? In Order? Here they are for you to practice... and test others: HOSHEA, YOEL, AMOS, OVADIA, YONA, MICHA, NACHUM, CHAVAKUK, TZEFANIAH, CHAGAI, ZECHARIAH, MALACHI

From the Desk of the Director
Parshat Shoftim begins to instruct the Jewish people how to set up a Jewish society in Eretz Yisrael, including the appointment of judges and kings. It is interesting to note that the commen- tators do not agree whether the appointment of a king is obligatory or permissive.

This is partly due to the remarkable text concerning the mitzva, which alludes to the future request of the people to set up a king, "like all the other nations" (Devarim 17:14). After so much has been said about the pitfalls of copying the surrounding nations, it is strange that the Torah would put such words into the mouths of Bnei Yisrael.

Moreover, this being the case, we might ask what was the transgression of the people in demanding a king in the time of Shmuel? The Tosefta argues that the fault lay in requesting a king before Shmuel's death. Rabbi Eliezer ben Yose suggested that the elders rightly requested a monarch to judge them, but it was the common people's caveat - "that we might be like other nations" - that was the source of their undoing.

Abarbanel explains that while the people's use of the phrase "like other nations" was technically valid, their demand was not based on need. It was based solely on the desire to mimic the surrounding alien cultures. It seems timely to reflect that behind everything we do, it is important to have pure motives.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

Towards better Davening and Torah reading
Column #39. 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.

Here are some more “warnings” of common davening mispronunciations. We’re still in P’sukei D’Zimra.

The first Halleluyah after Ashrei: AL TIV-T’CHU VIN-DIVIM. The DAGESH dropped from the opening BET and the NUN is SH’VA NACHed. (Again, for some people, these are obvious. For others, there are years of “sloppy” pronunciation, of saying B’N’DIVIM - for example.)
SIVRO AL HASHEM ELOKAV - not SHIVRO.

This one is so obvious, but it’s included here because of the many people who say haSHO-mer E-mes. Wrong. It’s ha-sho-MEIR e-MET (or e- MES). Both words are MILRA.

Y’O-DEID, not YODEID. (In other words, don’t swallow the AYIN.)

Next Halleluyah: ZAMM’RA - DAGESH CHAZAK in the MEM and a SH’VA NA under it. The word is not ZAM-RA.

Slight pause between BONEI and YERUSHA- LAYIM, so the words don’t merge with the drop of a vowel or letter.

UM-CHA-BEISH (a SHIN, not a SIN). L’ATZTZ’ VO-TAM. DAGESH CHAZAK and SH’VA NA in and under the TZADI.

ZAMMM’RU (not ZAM-RU). So tempting. Be careful. And if you don’t think it makes a difference, listen to someone pronounce it correctly. It sounds beautiful. V’CHINOR.

SHABBB’CHI YERUSHALAYIM (pause) ET, so it shouldn’t sound like MET.
YASHSHEIV (emphasized SHIN) RUCHO...

LO A-sa CHEIN (not a-SA, as the word usually is pronounced, here the accent of a-SA is NASOG ACHOR and becomes MILEIL, A-sa.)
BAL, not BAAL.

Pause before saying the HALLELUYAH at the end of each of the chapters of P’sukei D’zimra. The word is not part of the sentence’s meaning, but a separate exclamation. HALLELYUYAH, by the way, ends in a MAPIK-HEI and therefore the final HEI should be sounded, just like the intial HEI.
There are several times we say HA-L’LUHU KOL and sometimes, CHOL. Davening from a Siddur will be helpful to spotting the different phrases.
Next Halleluyah: KO-CH’VEI (not KOCH-VEI).

V’CHOL pause L’U-MIM, so as not to swallow one of the LAMEDs.

V’CHOL SHO-f’tei A-retz. The word by itself is sho-F’TEI. Often mispronounced shof-TEI or SHOF-tei. Here, the accent is NASOG ACHOR, so the word is SHO and then f’tei, because of the SH’VA NA under the FEI and the fact that the SHIN with the CHOLAM is its own syllable.
Z’KEINIM pause IM.

KI NIS-GAV (not NIZ-GAV; you wouldn’t expect someone to read a SIN like a ZAYIN, but the GIMMEL brings it out. GIMMEL is voiced, SIN is voiceless; people tend to say two consecutive consonants as both voiced or both voiceless - NISKAV or NIZGAV. Neither is correct. The word is NIS-GAV).
HODO, not HODU. Common mistake.

Next Halleluyah: YA-L’ZU CHASIDIM... Not YA-A, because there is a SH’VA NACH under the AYIN, not the expected CHATAF-PATACH. And not YA-AL or YAL, because the SH’VA under the LAMED is a NA and belongs to the following syllable, L’ZU. Of course, the AYIN with the SH’VA NACH should be sounded, because the AYIN isn’t really a silent letter... but our Ashkenazi brethren say the AYIN silently (or is that, don’t say the AYIN not-silently). mtc

Parsha Pix
The gavel and sherrif's badge in the upper left represent SHO'F'TIM and SHO'T'RIM - the judges who interpret and clarify the law and the deputies who help the courts enforce the law.
Upper right is a scales of justice that is leaning over, as in the prohibition not to bend (corrupt) justice.
Also at the top is a negation circle over a pair of hands with a seedling to plant. This refers to the prohibition of planting an ASHEIRA and any trees in the Beit HaMikdash area or near the Mizbei'ach.
The crown is for the portion in the sedra that deals with the topic of KINGS, including the requirement that the king write a second Sefer Torah for himself, that is to be with him always, to guide him and inspire him. The parchment and quill are next to the crown, ready for his fulfillment of the mitzva.
Next is the negation circle over the face of the cow. Notice that it is missing an ear, making it blemished and unfit for the Mizbei'ach. See 17:1. Of course, the rest of the cow's body is also missing. That would constitute a significant disqualifying blemish.
The gift-wrapped and ribboned box represents several gifts to the kohen that are mentioned in this week's sedra.
Next we have another negation circle, multiplied by two, because it refers to the twice- mentioned not veering neither to the right nor to the left. (That's the meaning of the forked arrow.) We are warned about veering from the teachings and rulings of the Sanhedrin. And the king of Israel is warned not to deviate from the teachings of the Torah.
The rabbit in the hat stands for MAGIC. Not exactly the magic that the Torah had in mind in the prohibition of KISHUF or the other black arts, but that's the way ParshaPix works - by associating. It is important, by the way, that magic tricks not give anyone the impression that the "magic" is actually happening. Magicians should make it clear to their audiences that magic tricks are accomplished with gimmicks or misdirection, sleight of hand, power of suggestion, etc. and do not involve the supernatural. Some halachic authorities rule that a Jewish magician must explain these ideas to their audience, and even show how one trick is done.
The two guys below the cow head are hard to see clearly. They are both selling fruit while they stand next to each other. The fellow on the left has a sign behind him that reads: Ye Olde Fruit, since 1962. The guy on the right is selling the same fruit. His sign says: NEW & CHEAP FRUITS MART. The attempt here was to depict one person (the one on the right) encroaching on the territory of another, and violating MASIG G'VUL.
To the left of the fruit sellers is an ax-head that has separated from its handle. This is one of the Torah's examples of a SHOGEG homicide. A woodcutter's ax blade flies off the handle and kills someone. There is an interesting discussion in the Talmud as to exactly what the Torah was describing. There are some inadvertent homicides that would be considered too close to intentional to be classified as SHOGEG. Perhaps a woodcutter who neglected to check the fit of the ax blade on the handle before he took his first swing of the ax would be considered close to intentional. Sort of like inexcusable carelessness. One of the functions of the courts of 23 judges would be to determine the level of culpability in cases of homicides. The one who killed, as we have said in the sedra summary, goes to, or is taken to a city of refuge. From there he is taken to court. A SHOGEG killer would be returned to IR MIKLAT. An intentional murderer would be executed. One who is judged to be guiltless would be released. There are also some in between options.
This brings us to the three items on the bottom of the Pix, center and left. Each depicts one of the situations that exempts a person from military service in cases of optional wars. A person who built a house and has not yet lived in it. Or one who has planted a vineyard but has not yet redeemed its first crop. Or a person who is "engaged' (halachically) and has not yet married his betrothed.
Which brings us to the strange tree in the lower-right corner of the Pix. It is a depiction of the Torah's statement: for the man is the tree of the field.
There are also two PPPs in the ParshaPix. Find them... and solve them - if you can.

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 alsopresentedfor 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 (R’EI) TTriddles:
[1] From treif to kosher by adding opard
[2] Mamrei, Moreh, Bashan - what & who
[3] Who said the lead pair (different dots) to whom?

And the envelope please...
[1] Both in Shmini and in R’ei, there are four treif mammals named: Camel, Shafan, Arnevet, and Pig. Although there is no such animal as a pigopard, there is an animal called CAMELOPARD. It is none other than a giraffe (an archaic name therefor). This less-known name for the world’s tallest animal comes from Latin and Greek and combine the name camel, which the giraffe’s head resembles with leopard, which the giraffe’s spots are associated with. The giraffe chews its cud and has split hooves, and is therefore (probably) kosher, even though we have no tradition to such a fact. Rav Aryeh Kaplan z”l in his Living Torah, renders the ZEMER, the seventh listed kosher non-domesticated animal, as a giraffe.
[2] MAMREI, MOREH, and BASHAN are all preceded by the word EILONEI, in Tanach. EILONEI MOREH is mentioned in Parshat R’EI as being near the locations of HAR G’RIZIM and HAR EIVAL, upon which the BRACHOT and K’LALOT will be pronounced.
EILONEI MAMREI is the place where Avraham Avinu was when G-d appeared to him in the beginning of Parshat VAYEIRA.
EILONEI (HA)BASHAN are the oaks of Bashan. They are not as lofty as ARZEI HAL’VANON, the cedars of Lebanon. The latter are considered to allude to kings, the former, to governors. This, according to Rashi in Yeshayahu 2:13.
[3] The lead pair (of words) in R’EI are R’EI ANOCHI. Putting that phrase into a search returned only one more occurrence in Tanach. But, the searches do not use vowels, so there are “different dots” for the REISH-ALEF-HEI. Yaakov Avinu says to Rachel and Leah that he sees that Lavan does not have the same attitude he used to have concerning Yaakov. RO-EH ANOCHI... (B’reishit 31:5).
YYW had a hat-trick with a perfect solution set. We will consider the tapes of Shlomo Carlebach tapes as the prize for this one too.

This week's TTriddles:
[1] Adam Schiff's domain
[2] Three identical sets of identical twins all from the same twenty-fourth
[3] The Chafetz Chayim's Four Questions
[4] Some of the HEIs text come from here

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, anda 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

Want to send Rosh HaShana greetings to family, friends, TT readers, andall of Klal Yisrael? Do it in TT #535 - Special pages in the Rosh HaShana issue of Torah Tidbits; 50NIS donation (names only) ,Submissions accepted until Sep.1 onlyCall for further details

Center miscellany
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H after the Chagim.

Concerning the recent TT Readers’ Survey: Letters acknowledging your participation, and a small gift of thanks, are on their way to the hundreds of readers who responded. Two of the four runners-up in the drawing have already received their prizes. We await the other two prize-winners. Be in touch.

During the summer, some of the regular teachers of Center classes took some time off. We would like to thank those people who graciously substituted for them, so that our Torah teaching and learning could proceed uninterrupted.

More than 20 people were regrettably closed out of the Shabbaton this past Shabbat, because of our announced intention of holding the number down to 80 participants. If we continue to see high demand for Shabbatonim, we will IY”H have them more often, but it is important to keep the number limited, to allow for smoothe operation of the Shabbaton. For those who couldn’t participate in recent Shabbatonim, we invite you to sign up for the August 31 Shabbaton (see page 17 for details).

The recent Library Sale of tapes and books drew a large response for TT readers. Proceeds of the sale are being used to enhance our Yair Landau Memorial Library of Judaica reference books and tapes.

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 assistyou 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 - Shabbat Parshat Nitzavim-Vayeilech, August 30-31 (one week before Rosh HaShana) on the theme of Slichot & Rosh HaShana; Shiurim and Divrei Torah from several guest speakers • IMPORTANT CHANGE IN TIMING We originally announced that this Shabbaton would be taking Shabbat at the regular time. We have changed that, and will be “taking Shabbat early” to allow for a full Friday night program. We will be davening Mincha at 5:30pm Candle lighting not before 5:46pm (PLAG), 200NIS per person (hotel accommodations extra) • non-mem, add 20NIS; Limited number of participants • Reserve your place NOW; Major shiurim on Friday night (approx. 9:00pm), Shabbat after Kiddush and Shabbat Afternoon; Divrei Torah, Drasha, Tidbits, mini-shiurim... and more(Speakers to be announced in the next TT, IY”H) • A great way to relax before the “holiday crunch”, and preparespiritually for Rosh HaShana at the same time. You deserve it.

LAST CALL • Sunday, Monday, Tuesday - August 11-13 • 3 days, 2 nights at Keshet
Great for individuals, couples and families, just one or two rooms left. Be impulsive - treat yourself to a mini-vacation. call 5667787 ext. 204

Wednesday, August 21 • Two Shuls, a Bakery... and more; Tour of 2 famous beautiful synagogues; Grand visit to Angel's Bakery, largest bakery in the Mid-East, (see the 30m oven that just last week bakedthe largest challah in the world - 20m long) and Oter Yisrael, where we will be shown how Tefillin,Sifrei Torah, Mezuzot, Megillot and more are written. ; 9:00am-1:00pm (approx.) • 36NIS per person (non-members 50NIS) • Bus leaves from the Israel Center

Wednesday, August 28, • Visit the famous Chagall (windows)at the Hadassah Ein Kerem Synagogue; Grand tour of Beit Yad Sara with special visit to their apartment set up with all kinds of unique equipment. You will marvel at their many volunteer projects; Enjoy a delicious mehadrin lunch at their restaurant • More details to come(but don’t wait for them;reserve your place NOW)

Tuesday, September 3, The Temple Institute; Vessels of Beit HaMikdash & video and... “Mul HaKotel”Models of the Mishkan and the Beit HaMikdash with Esther Shlisser; Then continue with Esther Shlisser to the Kotel Tunnels for a most moving and inspiring tour • Limit 30 participants so register immediately (meeting point will be told to participants)

Wednesday, September 11, Go around Jerusalem’s outskirts during Aseret Y’mei Teshuva; Ramat Rachel: Palaces and Prophecy; Beit Meir: art & mysticism, wine production and tastingChavat HaShabbat - learn about the original 39 Melachot; Scroll of Fire; Mount Scopus Overlook; Depart: 8:00am, return 6:30pm (approx.) • Bring your own lunch; Guide: Esti Herskowitz

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.

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-Plaza, Jerusalem, Valid thru August • Shabbat (Aug. 9-10): 1000NIS per couple F/B, 2-night weekend package (THU-FRI or FRI-SAT), F/B for Shabbat, other day B/B - 1740NIS, 2-night midweek package (Aug. 11-16): 1035NIS per couple, One night B/B; other night H/B including Barbecue on Terrace
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
Sheraton Moriah, Tel Aviv, Midweek thru August, 2-night package: 996NIS per couple b/b
Dan Pearl, Jerusalem, Midweek, 2-night package: 960NIS per couple B/B
King Solomon, Tiberias, Midweek: 610NIS per couple H/B per night
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 TT531
"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
5:50pm - “Early Shabbat” minyan withMincha before Plag and Kabbalat Shabbat after Plag in the Wolinetz Family Shul - OHEL SHMUEL (at the Israel Center)

SHABBAT DAY
Shabbat afternoon (SHO’F’TIM), August 10th, 5:00pm (Mincha at 6:00pm), Pirkei Avot with Rabbi Emanuel Quint

Motza’ei Shabbat (Sho’f’tim), August 10th, 9:30pm; LEARN TORAH LOVE TORAH LIVE TORAH an informative and inspiring talk on the life of Rabbi Mordechai Pinchas Teitz zt”l and the Transmission of Torah from Europe to the U.S. and Israel by Rivka Blau, author of his biography and his daughterand her husband (his son-in-law) Rabbi Yosef Blau

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
Our thanks to Rabbi Yakov Nataf for “pinch-hitting” so ably
10:30am(women) Let's Really Learn Some Chumash Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
ALL SHIURIM RESUM SUNDAY AUGUST 11
Men who are looking to do some serious learning...
Shiurim will IY”H resume on Sunday, August 11th
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 3rd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up
Sunday, Aug. 11, 8:30pm • Celebrate Elul in a joyous inspirational evening of music & song by Tofa’ah music by women, for women 25NIS students & members; others 30NIS
SUNDAYS 8:00pm at the Israel Center • Problem Solving Theater; Presented by Merkaz Menucha - Serenity Center in conjunction with Young Olim United and the Israel Center; A unique opportunity! An improv group that goes beyond entertainmentCreative & workable solutions to your very own problems
Recieve valuable & confidential advice from trained therapistswhile being entertained at the same time! • 20 NIS (10 NIS members of Young Olim United)

MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam’s 13 Principles of Faith • Rabbi Zev Leff
11:36am (AUG 12) (women) L'DOVID: HASHEM ORI V'YISHI: Parables and Midrashim on Psalm 27, which we say twice daily from Rosh Chodesh Elul until Hoshana Rabba • Aviva Nissim
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H after the Chagim
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
Monday, August 12, 8:00PM • Root & Branch Lecture, in cooperation with the Israel Center: "Objection Overruled:My Life as a Torah Observant,Lady Lawyer and Judge", Speaker:The Honorable Lee B. First, Former Supervising Judge, Workers' Compensation Board, NYSFormer President, Metropolitan (NY) Womens' Bar AssociationAuthor, "Justice is Blonde: The Unorthodox Story of An Orthodox Woman" • nis25 per person • Information: rb@rb.org.il
Monday, August 12, 8:00pm • Dealing with Teens: Learning to talk to Teachers with Rachel Frumin, Meor Aynayim Therapy Center
Monday, Aug. 12th - 8:00-9:30pm • MASK - Mothers & Fathers Aligned Saving KidsJ'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator, Are you troubled by your child's behavior? Join us at our next bi-weekly meeting -

TUESDAY
9:00am • Pathways to Teshuvah • Dr. Hayim Abramson
9:55am • In-Depth Comprehension of the Holiday Tefillot • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
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, August 13th, 8:00pm • JEWISH VALUES EDUCATION 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?

WEDNESDAY
9:30am Towards a More Meaningful Davening Experience - Yamim Nora'im Davening (Please bring a Rosh HaShana Machzor) 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
8:00-10:00pm • Aliya Counseling with Miriam Bass

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

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
Motzei Shabbt, August 17, 9:30pm • Hineni Jerusalem invites you to a lecture in solidarity with The Victims of Terror and the Needy; Guest Spreaker: Rebbetzin Esther Jungreis, Author of A Jewish Soul on Fire & The Committed Life; Teacher of the world’s largest Torah class; Requested donation of NIS20, exact change please.; We request that you do not bring babies.; Rebbetzin Jungreis will also be speaking in Ra’anana onThursday Aug. 15th and in Efrat on Monday Aug. 19th.; For more information contact Hineni 02-6243407

Motza’ei Shabbat, August 24th 9:30-11:30pm • “Those were the Days”; An evening of Music, Humor,and Nostalgia with Ruach Uno a.k.a.Howie Kahn; Join us for an unforgettable trip back in time via Jewish music of the ‘60’s and ‘70’s,Israeli classics, period trivia, and American folk songs • 35/40NIS ; This performance is similar to the one Howie gave on Motza’ei Shabbat Nachamu

Tues. Aug. 27, 8:00pm, Rabbi Sholom Gold on A Yiddishe Momma: Rachel Imaynu

Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. Aug. 27, Wed. Aug. 28, Tues. Aug. 29 - call for details

FIRST SLICHOT • Motza’ei Shabbat, August 31,9:30pm • Pre-Slichot Shiur by Rabbi Nachman Kahana, Rav of Chazon Yechezkel, the Young Israel of the Moslem Quarter • 10:30pm, Traditional Slichot with Chazan Gerald Epstein with explanations in English • 12:00am, Pre-Slichot Shiur; Speaker to be announced • 12:40am (after CHATZOT), Traditional Slichot with Carlebach Flavor with David Holstein

CHOSEN PEOPLE for the CHOSEN LAND
CPCL “Column” #3 • Editor: Batsheva Pomerantz, contact — aloh-naaleh@aaci.org.il, in conjunction with the Israel Center
This new “from time to time” feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more invoved in encouraging and easing the Aliya of others.
One of Israel's best exports are its quality educators on shilichut to teach Torah and Hebrew language in the Diaspora. These ambassadors have a receptive audience who enjoy learning from well-versed teachers from the land of the Bible, fluent in Hebrew. Students appreciate anecdotes about daily life in Israel. In ripple effect, the children can spark their parents to be more involved with Israel and Aliya. To those going on educational shilichut - have a successful year representing Israel to your students!

Bond With Israel by Rabbi Yerachmiel Roness
Aloh Na'aleh would like to strengthen North American Jewry's bond with Israel. The proposed "Bond with Israel" program emphasizes the link between North American individuals or congregations with their Israeli counterparts.
This can be done on an individual basis utilizing our aliya pen pal network. Everyone who wishes to volunteer as an aliya pen pal can communicate with us via our email.
On a synagogue to synagogue basis, we would like Israeli shuls to network with North American shuls. We therefore ask you to have your synagogue appoint a "shul shaliach" who will be the contact person with a North American synagogue. Let us know your shul particulars and the name of your "shul Shaliach".

Mark your calendar: Aloh Na'aleh's second Yom Iyun entitled“Our Answer to 9/11”will take place at Jerusalem's Renaissance Hotel,on September 11, '02 at 14:00.

Eretz Yisrael in Our Sources
Why did Moshe Rabbeinu long to enter the Land of Israel? Did he need to eat its fruit, or get satisfaction from its goodness? In fact, Moshe said: The people of Israel were commanded to observe many Mitzvoth, and they cannot be fulfilled except in the Land of Israel. (Sotah, 14)

Assisting the Oleh
Children olim benefit from a solid Jewish education at reasonable prices. Yet, the Israeli school system is a maze for the uninitiated.
Chaya Rosner, of Tehilla Jerusalem, provides information and advice to parents on the educational system of Jerusalem, Gush Etzion, Beit Shemesh, Mevasseret, Binyamin Regional Council, Modi'in and Hashmona'im. Her lists include state-religious, Torani, many Haredi schools and special education programs. Veteran olim contact her when their child chooses the next stage of education.
Chaya is a go-between school principals and families, explaining immigrant rights. She will accompany parents to schools when necessary. She sends volunteers to advance students educationally and socially.
Call Chaya Rosner at 02-625-8802 from 8:30 - 14:00.

Aliya Pen Pals lists names and email addresses of successful olim, both veteran and recent, who are willing to correspond with potential olim and provide whatever assistance possible. Each issue will list a number of names according to profession. Potential olim are invited to contact David Magence at magence@netvision.net.il for additional names and addresses.
Profession Name Aliya from email address
Dentist Chaim Rosenbaum 1984 Teaneck Rosey@netvision.net.il
English teacher Sara Angstreich1974 New Jersey Aharonan@netvision.net.il
Informal Jewish Ed. Aharon Angstreich 1974 NYC Aharon@alumnimail.yu.edu
Ophthalmologist Avi Auerbach 1991 Baltimore Aamd@eyetours.net
Software engineer Moshe Rubin 1971 Brooklyn Mrubin@alchemedia.com

Here to Stay
Ellen Macales recalled her aliya while awaiting the recent arrival of her brother-in-law and his family with the Nefesh b'Nefesh group:
Sixteen years earlier, almost to the day, we disembarked at Ben Gurion Airport on the same tarmac with three young daughters. Although greeted with far less fanfare, the AACI representatives made us feel just as welcome.

Jack and I had met while we were learning in Israel, and returned to the U.S. to marry. According to Jack's plan, we would stay there for five years. We left Los Angeles within the timeframe when the kids were very young.

We settled in Rehovot where we have lived since. Jack started working as an engineer in the defense industry. I began working as a piano teacher and conductor of a women's choir which performs around the country.

Learning Hebrew presented me with a serious challenge. During the first year, I tried learning by "osmosis", without formal education. This didn't work, so I started studying in an evening ulpan. My husband already spoke Hebrew fairly well, and the kids picked it up quickly. Since the start of the current war, I frequently listen to the news on the radio. I'm often afraid of what I'll hear, but it's helped me improve my Hebrew.

By 1994, we were blessed with five more children, including two sets of twins. The idea that we were making the biggest possible contribution to the Jewish State made up for the difficulties of raising eight children.

Our oldest daughter did National Service in a religious TV studio, learning filming and editing. The media is the newest method of spreading the word on Torah and Eretz Yisrael. Our second daughter is doing National Service with the Jewish National Fund. A licensed tour guide, she leads Israeli school groups on trips, thus contributing to the education of others. Our third daughter is beginning her National Service with an organization which helps religious olim. She feels that by helping new families with Aliya, she is making an important contribution to Zionism.

Our five sabra children attend Torani schools in Rehovot and are bilingual. Their education is superior to a comparable Jewish education in the US. Since Hebrew, the language of the Torah, is the spoken language, students absorb what they are learning, like breathing air.

We didn't experience the horror stories we were told about bureaucracy in government offices, because things started to become computerized in 1986. Now, with advances such as Internet and cellular phones providing instant communication, Aliya is easier than ever. Our children's young age certainly contributed to their successful Aliya. We just made a plan and came. With HaShem's help, we're here to stay.

Rehovot by David Magence Licensed Tour Guide
Located in the southern coastal plain, Rehovot, with a population of about 90,000, was established in 1890 as an agricultural village. The name was taken from one of the wells dug by Yitzhak Avinu: "And he (Yitzhak) named it Rehovot (expanses) and said for now G-d has made room for us and we can be fruitful in the land", (B’reishit, 26:22). Yitzhak's well is actually in the Negev. Probably, the founders focused on the end of the verse as a prayer for their new village.

Because Rehovot farmers refused financial aid from Baron Rothschild, they had the freedom to plant whatever they preferred. They chose citrus fruit, the staple of the local agriculture for as long as Rehovot remained a farming community. The first modern citrus packing plant in Israel was in Rehovot. Perhaps all that remains of Rehovot as an agricultural community is the Hebrew University's School of Agriculture.

The more famous institution of higher learning is the Weizmann Institute. Named for Israel's first president, Prof. Chaim Weizmann, who was a chemist, the Institute has an outstanding international reputation as a post-graduate and research facility. When Weizmann became president, he was not in good health and chose not to move to Jerusalem. His Rehovot home was the first Israeli "White House". According to Tehilla statistics about 10% of Rehovot's population is English-speaking.

In the previous issue of CPCL, I added something on my own, without the approval of CPCL editor, Batsheva Pomerantz. When she saw the addition, she did give her okay. And so, I am taking the liberty as editor of TT, to once again, contribute to CPCL without the approval of its editor. - Phil

Here’s another of my personal “Only in America” - oops, I mean “Only in Israel” kinds of experiences. (the intentional slip is in memory of Harry Golden)
When we first came on Aliya, our oldest daughter was going on five. As she learned to read Hebrew, she would try to read everything in sight. On a walk one Shabbat, she looks up at a street sign and struggles to read, “Rechov HaRav Bezalel Ashkenazi”. She turned to me and asked me who he was. Replying that I did not know, I suggested that we look him up when we returned home. And so we did, to learn that HaRav Bezalel Ashkenazi was one of the teachers of the ARI Z”L. That lead to a mini-lesson about the ARI, and more importantly, it lead to reading and explaining many other street signs. This became a favorite past- time and was not only educational, but wonderful quality time between father and daughter.

When was the last time, I would ask my not-yet-Olim friends, that you had a meaningful discussion with your child about Jewel Avenue or Main Street?

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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