Halachic Times for Jerusalem Israel Summer Time
Correct for TT #581 • Ranges are for THU-THU, 16 Av - 23 Av - August 14 - 21
Candle lighting - 6:48pm (earliest - 6:00pm)
Havdala - 8:03pm (Rabbeinu Tam - 8:39pm)
Earliest Shacharit 5:09-5:15am
Sunrise - 6:03-6:07pm
Sof Z'man Kri'at Sh'ma - 9:23-9:24am (8:34-8:36am)
Sof Z'man Shacharit - 10:30-10:30am (9:57-9:58am)
Chatzot (halachic noon) - 12:44-12:42pm
Mincha Gedola (earliest Mincha) - 1:18-1:16pm
Plag Mincha - 6:00 - 5:54½pm
Sunset - 7:29 - 7:22pm (7:24½-7:17pm)

Shabbat times for other cities: (Matot Masei)
Candles (earliest) city Shabbat out
7:05pm (6:02) Raanana 8:03pm
7:04pm (6:02) Beit Shemesh 8:02pm
7:05pm (6:02) Netanya 8:04pm
7:05pm (6:02) Rehovot 8:03pm
6:45pm (6:02) Petach Tikva 8:03pm
7:04pm (6:02) Modi'in area 8:02pm
7:04pm (6:02) Be'er Sheva 8:02pm
7:03pm (6:00) Gush Etzion 8:03pm
7:04pm (6:01) Ginot Shomron 8:02pm
6:48pm (6:00) Maale Adumim 8:01pm
7:00pm (6:01) Tzfat 8:04pm
7:03pm (6:01) K4 & Hevron 8:03pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset.

All other places at some height above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

Also realize that Sfardim and Ashkenazim often has differences in minhag.

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...

We’re after K.L. for this month and before M’vorchim, so let’s review some astronomy that we should be aware of.

Around Rosh Chodesh, the moon is generally not visible. Over the following couple of nights, one can see a crescent moon that gets fatter each day, starts out higher in the sky, and stays out longer, night by night. Around a week or so into the month, a half-moon will be visible high in the sky at the beginning of the night. As the night progresses, the half-moon moves lower and lower towards the western sky, where it sets around midnight. For the next week, a larger and larger moon (waxing) is seen at nightfall, further towards the east. During the night it takes longer and longer to make its way towards the westwhere it sets later and later. Mid-month, a full moon rises in the east at nightfall and stays out the whole night until it sets in the west at daybreak. mtc

LEAD TIDBIT:
Maybe if we focus on it...
G-d won’t have to. We’re going to take one more look at TOCHACHA, reproach. Admonition. Rebuke. Remember that the extensive and intensive versions of the Tochacha are in B’CHUKOTAI and KI TAVO. A bit before Shavuot and a bit before Rosh HaShana. There are many other passages in the Torah, especially coming up in several sedras of D’varim. But in Eikev, there is a special passage that contains reproach and warning. What makes it special is that we don’t just hear it read on Shabbat Parshat Eikev; we are commanded to recite it every single day of our lives, twice a day. And this passage is not like the sledge hammers of B’chukotai and Ki Tavo. It is gentle. It is simple. And it is crystal clear. If you will “hear well” the mitzvot - to love G-d and serve Him with all your heart and soul, then good things will happen. But if you don’t listen and do mitzvot, if you turn your back to G-d, then bad things will happen. Then the Torah adds that we should take this seriously, bind the words of this passage and others daily on our arms and heads, affix them to our doorposts, and learn and teach these lessons well.
This deal that G-d offers us is said in many different ways. All we have to do is do as He asks.

One more point to ponder. Tell two children what their reward for behaving will be and what their punishment for misbehaving will be. The child who is committed to obey his parents, out of love and fear, will smile at the thought of the reward. The naughty child will shiver with dread at the thought of the punishment he feels will probably become his. It’s all about choices and commitment. We can do it!

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 in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition).
[P>a:b] and [S>a:b] indicate start of a parsha p’tucha or s’tuma respectively. a:b is perek and pasuk of the parsha.

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.
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 (and body). 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 heels 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.

[P>7:12] 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.

[S>7:17] 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 istelling 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,L22,25].

[P>8:1] 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 genera- tion 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,A19].

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 mainte- nance 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 food for the mind and 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 theme of 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.

[P>8:19] Know that turning from G-d towards idolatry will result in annihilation, as with other nations.

[P>9:1] 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 con- fidence 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 Remem- brances 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) smashed the Luchot, interceded on behalf of the People, and returned to the mountain for an additional 40 days and 40 nights of fasting and prayer.

Aharon too was subject to 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. He also tells them of the different “arguments” he put before HaShem to obtain His forgiveness.

R'VI'I - Fourth Aliya - 11 p'sukim - 10:1-11
[P>10:1] Moshe continues 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 to accompany the people into battle - the ARON of the Mishkan did not go to war 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 (among other things) that 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
[P>10:12] "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,A207] - we know how it is to be a stranger among others. Revere G-d [432,A4], serve Him [433,A5], cling to Him (by adhering to Torah scholars [434,A6]), and swear in His Name [435,A7] 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 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? Ans. 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 per- formed 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 Eretz Yisrael.

Shishi - Sixth Aliya - 12 p'sukim - 11:10-21
[S>11:10] 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.

[S>11:13] 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
[S>11:22] 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 one 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 # 197 • Acquiring Something for which Another is Negotiating
The subject matter of this lesson is, may a person intervene in the negotiations being conducted by someone else to purchase something by purchasing it for himself? For example, Reuven is negotiating with a seller to purchase a used automobile, but Shimon makes the seller an offer and purchases the automobile instead. The topic of hiring teachers to teach youngsters Torah is unique, since teaching Torah to one's children is one of the most important responsibilities that a parent has.

The entire subject matter is based on a Talmudic passage (Kiddushin 59a) that states that one of the rabbis (the first rabbi) was negotiating to purchase a field from the seller, but a second rabbi bought the field. When the first rabbi complained to the chief rabbi, the chief rabbi asked the second rabbi the following question: If a poor person was turning over (examining) a cake to purchase it and another person came along and took it away from him, how would he characterize the actions of the second man? The second rabbi answered that the second person is a wicked man. The chief rabbi asked the second rabbi why he had done the same thing to the first rabbi in buying the field for which the first rabbi was negotiating. The second rabbi replied that he was not aware of the fact that the first rabbi was negotiating for the field. The second rabbi offered the field as a gift to the first rabbi, who refused to accept it as a gift because it is written, But he that hates gifts shall live (Proverbs 15:27). The second rabbi would not sell the field to the first rabbi since he felt it was not a good omen to sell the first field he had ever purchased. Neither took possession of the field, and it was used instead by the students of the school.

What is seen from the Talmudic passage is that while the second person is called a wicked person, his purchase is nevertheless valid because the first person was only negotiating, or even may have completed the negotiations but failed to perform an act of acquisition to acquire the thing for himself.

As stated above, Reuven is negotiating with the seller (whether a Jew or Gentile) to purchase the latter's automobile. Shimon comes along and purchases the automobile from the seller instead. The automobile belongs to Shimon, and Beth Din cannot undo the sale. However, Beth Din can designate Shimon to be a wicked person. Shimon is designated as a wicked person whether the thing that he purchased is real estate or personal property.

The situation is similar, if Reuven is negotiating employment with a potential employer and Shimon takes the job, Reuven is negotiating with a landlord to lease a house and Shimon comes along and leases it instead, and in all similar situations. Such as the secular ruler has designated Reuven to be the official money lender to the government, a not uncommon situation in the middle ages in many countries. Shimon cannot intrude on this monopoly. The transaction with Shimon remains in effect, but he is designated a wicked person. In all of these situations, it is assumed that Shimon could find a comparable deal somewhere else.

There is an opinion that if the thing that Shimon purchased or leased is unique, or if a job was unique and it could not have been obtained somewhere else, Shimon is not designated a wicked person. Since finding an abandoned object in the street is something unique, and if Reuven is about to approach such an object to acquire it for himself but Shimon runs quickly and acquires it before Reuven does, the object belongs to Shimon, and he is not designated a wicked person. The finding of an abandoned object is unique. Shimon cannot be expected to find another abandoned object to acquire and leave this abandoned object for Reuven.

There is another opinion that rejects this distinction and holds that whether the object is unique or not is not determinative, and in all events Shimon is designated as wicked.

There are some examples where Shimon is not designated as wicked. There is an opinion that Shimon is not designated as wicked in any of the cases where the seller and Reuven have not yet completed their negotiations as to price and that all of the laws apply only if the seller and Reuven have completed their negotiations as to price and Shimon acquires the thing from the seller before Reuven performed the act of acquisition. However, even this opinion admits that if the thing being sold is readily available in the market, Shimon should not purchase the thing if Reuven is negotiating to purchase it.

As stated above, Shimon is not designated as wicked if the thing he acquires is unique and he cannot reasonably be expected to find such a thing elsewhere. Beth Din must determine if the effort to bemade by Shimon can be reasonably expected. For example, a vintage automobile is for sale in New York, and Reuven, a collector of such automobiles, is negotiating to purchase it from the seller. Shimon, who is also a collector, purchases the automobile. If there is a similar automobile available in New Zealand, Beth Din must determine if it is reasonable under all the circumstances to expect Shimon to travel to New Zealand to acquire the comparable automobile.

As stated above, there is a conflicting opinion that Shimon is designated a wicked person even if the object is unique. Reuven is negotiating to purchase a piece of land from the seller. Shimon owns the adjoining piece of land, but under the facts of the sale, he does not have the right of first refusal to purchase the land.(See lessons 130-136, TT 513-519) Shimon purchases the land, but he is not designated as wicked, since the halachah recognizes the desirability for a person to acquire land contiguous to his own.

There is an opinion that if the thing being sold is a bargain that usually costs more in the marketplace, and if Shimon buys that thing for which Reuven is negotiating, Shimon is not designated as wicked. There is also a dissent that holds the low price should not make any difference and Shimon is still designated as wicked.

Shimon is not designated as wicked if he was not aware that Reuven was negotiating to purchase the item. However, it is praiseworthy for Shimon to sell the item to Reuven when he becomes aware of the fact that Reuven was negotiating for the item.

Reuven is negotiating to purchase an item. Shimon enters into negotiations with the seller to purchase the item, and they agree on the terms. Before Shimon performs an act of acquisition, Yehuda purchases the item from the seller. Yehuda is not designated as wicked.

If Reuven is a wealthy person and Shimon is not, there is authority that Shimon is not designated as wicked if Reuven can acquire the item elsewhere.
Assume that the father of young children engaged Reuven to teach them. Shimon may not offer to teach the father's children unless the father has dismissed Reuven prior to Shimon making the offer. The converse is not true. That is, although father A is negotiating with Reuven to teach his children, father B may hire Reuven instead. Torah education is so important that father B has to look out for the education of his children as his primary concern. Also, there is no monetary benefit to the father in this case, but rather the performance of the obligation to teach one's children Torah. However, if father A has already concluded the hiring of the teacher, with a binding kinyan, father B may not hire him.

The subject matter of this lesson is more fully presented in Volume VII Chapters 235 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
Amida Order
The blessings of the Amida prayer must be said in their exact order. A blessing said out of order must be repeated in its proper place (SA OC 119:3). This sug- gests that there is special meaning to the exact order of the blessings; the gemara in Megila 17a-18b tells us some of the reasons for this order.
The order of the requests is explained as follows :

Bracha #5, requesting repentance (teshuva) follows #4, a prayer for under- standing (bina) because we learn from the words of our prophets that understanding precedes repentance. This emphasizes the fact that ideal repentance is not merely an emotion, a subjective feeling of being born again. On the contrary: the basis for repentance is that a reasoned recog- nition is required of how one strayed and why the way of the Torah is proper. (Shulchan Arukh OC 115 states that the reason is that prayer is impossible without understanding; this teaches us that prayer too must engage our reason and not just our emotion.)

The prayer for healing (refua, bracha #8) comes after the request for forgiveness (selicha, bracha #6) to teach the healing power of G-d's forgiveness.
The material blessings of abundant produce which we request in the blessing of the years (mevarech hashanim, bracha #9) is the harbinger of the ingathering of the exiles (mekabetz nidchei amo Yisrael, #10). The Torah tells us that the land of Israel will be desolate during the time of our exile - "And I will make the land desolate" (Vayikra 26:32). The Ramban on Vayikra 26:17 explains that this is not a curse, but on the contrary, a blessing: "For our land does not accept our enemies. And this is also a great proof and promise to us. You will not find in any settled area a good and broad land, which was settled in the past, which is so desolate, for since we left it has not accepted any nation or language; all of them seek to settle it, yet they are powerless to do so". When the land of Israel starts to flourish economically, this is a sign that it is preparing for the return of its people.

Once the Jewish people are gathered in our land, then the judges can pass judgment on the wicked (tzedaka umishpat, bracha #11). This will bring an end to destructive heresy (lamalshinim, #12). This order testifies to the relationship between social justice and religious belief. When people see with their own eyes that a system of justice based on Torah values is able to create a righteous commonwealth, then they will naturally be drawn to believe in it. Conversely, it is inappropriate to expect that we will be able to root out heresy if our tradition and values have not been successful in building a model society.

Once belief in G-d and His Torah are properly established, then the righteous - including the righteous converts - will receive the honor due them (latzadikim, bracha #13).

This will take place in the rebuilt Yerushalayim (#14), and once Yerusha- layim is restored, then the Messiah - the Davidic King - will rule (et tzemach David, #15). As we have explained before, the inner message of many laws is that sovereignty in a Torah state is not just a practical convenience; it must be based on devotion to G-d. This is symbolized by the requirement for the seat of kingship to be in the city of holiness.

Once the Jewish commonwealth is restored, the true power of prayer will return to us (shomea tefila, #16). This is the principle at work in the juxtaposition of redemption and prayer. The definitive expressiveness of prayer is dependent on individual and national freedom.

When our power of expression is restored, we will be able to restore the Temple service (r'tzei, bracha #17), enabling us to properly convey our gratitude to HaShem (modim, #18). This indicates that the Temple service is not meant to be some mechanical fulfillment. Each aspect of the sacrificial order has a special inner meaning and message, and we will be able to carry out this service only when we have regained our expressive ability on a national level.

Indeed, there is a unique connection between prayer and sacrifice. The first words of the first verse, describing the first sacrifice to be brought in the Mishkan, read "And this is the thing [vezeh hadavar] which you shall do to them, to sanctify them to serve Me as Kohanim" (Shemot 29:1). "Davar", which we translated as "thing", also means "word". The Midrash Rabba on this verse indicates that this hints at words of Torah or prayer, which HaShem accepts whenever bringing a Korban is not mandated or not possible.

The Priestly Blessing (recited after modim) will be restored in full once the Temple is built, and it is a blessing of peace (sim shalom, #19).
“Meaning in Mitzvot” is undergoing intensive editing; to be followed IYH by printing. With the help of loyal supporters, we hope to have the book out by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
These four books ostensibly are merely the history of Israel from the entry into the Promised Land until the destruction of the Temple and the temporary loss of independent statehood. In fact they are actually, in a specifically Jewish sense, the most deeply religious and spiritual books of the Bible. One does not have to be specifically Jewish to see or feel the religion and spirituality in the revelations of the prophetic writings or in the words of the Tehillim. They speak to all people, as evidenced by the fact that the Bible is still the world's bestseller and there are millions of non-Jews who regularly recite the Psalms. However, it is specifically and intrinsically Jewish to understand that G-d is revealed in the prosaic material, in the political, social and military events in the lives of ordinary men and women, kings and leaders that are described in the Nevim Rishonim. Here are described the ideology and religious thoughts in Judaism, while in Chronicles we have the purely historical.

It is easy to see the first incursion of Israel into the Promised Land and the conquest of Jericho, in purely military and strategic terms. Israel was encamped on the banks of the Jordan River facing Jericho that is the key to the Promised Land. It represents one of the few points of entry from the East and opens the way to the whole of the land. An oasis in the wilderness, it became a synonym for fertility and plenty. The preparation for this first conquest should by rights have been to ascertain the weaknesses of the enemy and the best way to assure the military success. Throughout history, people have understood that victories in wars are determined by the genius of commanders, by the quality of armaments and by the size and ability of the combatants or their bravery. It was normal to expect that the same would apply here. After all, when they crossed the Jordan, the miraculous food, the Manna, ceased and they ate of the natural food. Despite this, the spies that Joshua sends to Jericho went only to ascertain the moral and psychological state of the enemy, while he took Israel through three spiritual changes before the actual conquest.

The first non-military stage was when they had to cross the Jordan, not through the normal technical method of constructing bridges, but rather through crossing on dry land. This Divine miracle mode of crossing is reminiscent of the crossing of the Red Sea after the Exodus. However, there were differences in that this time there was no enemy pursuing them and there was no Moses with his outstretched arm. Instead, there was only the Kohanim and the Aron HaShem and they entered the Jordan first, unlike during the wanderings in the desert where they traveled always in the midst of the camp of Israel. All this, “in order that the people of the world should know the hand of the Lord, for it is powerful” (Joshua, 4: 24).

After that, they had to circumcise all the sons born after the Exodus and that was for two reasons. Pesach was upon them and an uncircumcised male was not permitted to partake of the Pascal lamb, while not doing so was punishable by karet - being cut off from the Jewish people. There was, however, another non-halakhic and non-ritualistic reason, one that involved Israel’s very right to conquer the Promised Land. This right flowed from one source only, viz. HaShem’s promise to Avraham that that land would be given eternally to his descendants. To lay claim to that inheritance without keeping Avraham’s part of the covenant - Brit Mila, would not only bar them from benefiting from it, it would also be arrogance and chutzpa.

Furthermore, both the Egyptians and the Canaanites were steeped in sexual immorality, so Israel, before entering the land had to first acquire through Brit Mila, the sign of sexual sanctity that would prevent them from polluting the land in this way.

All the preparations were finally completed, now the conquest could begin. The fall of the walls of Jericho was conquest through miracles, seemingly another link in the chain that had seen the Tribes of Israel out of Egypt and through the desert. However, this miracle acquired a special religious and spiritual significance because of the vow - the cherem - that Joshua made and that Israel accepted. He declared that the whole city, all its inhabitants and all the booty that it held were declared cherem, either to be destroyed or to be given to the treasury of G-d.

Not only did they not fight for Jericho but the fruits of conquest were to be denied to the Israeli conquerors. Even the emotional and psychological pleasure and satisfaction of victors was denied to them. Jericho was erased not only physically but even from the future. “Cursed be the man before the Lord, that will re-establish this city, Jericho” (Joshua, 6:26). Our Sages learnt from the wording of the verse that not only was it forbidden to rebuild Jericho, but even a city by another name on the same site or a city elsewhere but bearing the name Jericho (Tosefta, Sanhedrin, chapter 14). The people of Israel would be unable to erect a monument to their first victory nor would the warriors to be able to bring their children and grandchildren to this place and boast of what brave deeds and mighty acts they had done at Israel’s first conquest.

So Israel, and through them the whole world down the generations, would learn and recognize, that there is a Master to the world and that all success and achievement flowed from Him. There are many mitzvot that come to teach the same message. The Omer is brought on the first day of Chol HaMoed Pesach of the new barley crop and until we paid on that day, as it were our dues to the Owner, we may not eat any products of the new grain. This comes to teach that the harvest is due not to the diligence or luck of the farmer nor to the natural, but solely to the blessings of HaShem. Then we count seven weeks until Shavuot and on that day we bring to the Temple an offering from the new wheat. That offering permits the use of the new grain in the Temple service. This is a public acknowledgement, just like the Omer, that national wealth or military success are not the result of human prowess nor of human wisdom nor of geo-political factors, but solely of the blessings of HaShem.

This is a difficult lesson for mankind to accept and to live by as we see from the two sequels to the story of Joshua and Jericho: the theft by Achan (Joshua 7) and the rebuilding of Jericho by Hiel (1 Kings 16:34,35), despite the cherem. In the first case, Achan, in defense of his theft from the spoils of Jericho, argued that Joshua had no halahkic basis to prevent Israel from benefiting from it because the Torah promised that they would “eat the spoils of your enemies” (D’varim, 20: 14). Furthermore, he said that for the same reason he had stolen from the spoil of the Midianites (Bamidbar 31). In both cases he made it clear that he was the wealthiest person in the tribe of Judah (Midrash Bamidbar Raba; Eliyahu Raba). He could not accept that in the name of the G-d who was the real owner and source of all success and wealth, it was possible to curtail the legal rights and activities of human beings.

Hiel, a member of the royal house of Judah, set about rebuilding Jericho. His first-born son died when he laid the foundations of the city. As the building progressed so did his other sons, until with completion of the walls and gates, finally his youngest died as well. All this was foretold in accordance with the oath of Joshua, However, Ahab, then king of the Northern Kingdom of Israel, refused to accept that, arguing that like everything else in the world, their deaths were accidents or the workings of fate or due to blind forces of nature. He dismissed the cherem of Joshua saying: “Who was greater - the master or the disciple? The master [Moses] said that prosperity and success were the Divine reward or punishment for human behavior, yet my kingdom is wealthy and prosperous even though I and my people worship every form of idolatry and commit every sin of sexual immorality. How then can the words of the disciple [Joshua] come true”? (Sanhedrin, 111a)

Both Achan and Ahab rejected the message of Jericho that Joshua had made into a form of Bikurim, First Fruits. There the farmer had to bring of the new fruit to the Temple and make a public confession that all of the crop was due to Divine providence, even the land and the farmer himself who emerged from slavery only through the same providence. The same was true of Israel’s military campaigns.

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Rite and Reason
4. Candle by Day
5. MicroUlpan
6. From Aloh Naaleh
7. From the desk of the director

[1] 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 community in 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 What is the proper way to make tea on Shabbat?
A There are a large number of widely varied opinions and endless halachic discussion on this matter. We will have to suffice with bringing up the main issues and suggesting two of the mainstream approaches. There are approaches, more lenient (especially among Sephardic poskim) and stricter, which, while we will not discuss, we do not intend to discount.

In general, we say that water in a kli sheini (a utensil in which hot food is put directly from the utensil in which it was heated) does not cook foods (Shabbat 40b). However, if one pours from the original utensil (kli rishon) onto a food, it likely does cook at least part of the food (see Shulchan Aruch, Orach Chayim 318:10). Thus, it would seem to suffice to pour the water into the cup (usually a kli sheini) before putting in the tea bag.
However, in order to reconcile an apparently contradictory mishna, Tosafot (Shabbat 39a) makes the following reservation. It looks like cooking (michzi k'mevashel) to put most uncooked foods into a kli sheini, and this is rabbinically forbidden. According to many, tea belongs to the majority of foods, to which this prohibition applies (Mishna Berura 318:39). There is another potential problem, which is likely to apply to our case. The gemara mentions two foods (salted fish, salt) that are or may (depending on the opinion in the gemara) be considered cooked even when exposed to heat sources that usually do not cook, probably including the heat of a kli sheini. The question arises in the Rishonim and Acharonim if this is a closed list (and a limited problem) or two examples of a broad concern. The exact opinion of the Shulchan Aruch and Rama is somewhat unclear (see Shulchan Aruch, ibid.: 5), but the Mishna Berura (318:39) is stringent on the matter. Others note that tea leaves, which are very thin, are likely easily cooked (Shemirat Shabbat K'hilchata 1:53 & footnote 152). So, most poskim looked for a solution by preparing the tea in a different manner than usual.
One simple method, which enjoys the blessing of many poskim (including R. Moshe Feinstein, Igrot Moshe OC IV, 74. 26) is to pour the water from one cup to another cup. Certainly, they reason, neither of the aforementioned stringencies should apply to a kli shlishi. However, others reason that if the water is hot enough to cook, as it appears to get the job done with the tea, what good is it that it has passed through one more utensil (Aruch Hashulchan, OC 318:28). Another issue is borer (selecting). A tea bag is made in a way that allows the tea flavor to seep out while the leaves stay put. As long as this takes place underwater there is no problem. However, when one lifts up the bag and waits for the last drop(s) to go into the cup (instead of on the table) one has used a specialized utensil to select the drop from the leaves. Thus, we normally instruct those who use this method, to remove the tea bag with a spoon and throw out any tea droplets that materialize upon removal.
The "safest" mainstream approach (you don't want to know what the Chazon Ish z.t.l. reportedly did!) is to pre-cook the tea leaves. Out of fear that not all the leaves are totally cooked, we don't reuse the leaves, but use the liquid "essence" which was created as a concentrate while cooking the leaves. One can pour the essence into the hot water on Shabbat, as it has already been cooked, at least to the level of cooking it undergoes on Shabbat. Although most assume that cooked liquids may not be re-heated on Shabbat after cooling off (Shulchan Aruch ibid.:4), they may be re-heated in a kli sheini (ibid.:13). Therefore, we put the water into the cup first and then pour in the essence (Mishna Berura, ibid.).
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
As is known, a person sitting shiva for a deceased relative is forbidden to work throughout that entire week. This can present a real financial problem for many. In Frankfurt-am-Main the community had a remarkable way of solving this problem. Whenever a person sat shiva, a charity box belonging to the community was placed in his home. This box had a sizable amount of money already in it. If the person was well off he would add money to what was already there, as would those who came to pay a shiva call. If, on the other hand, the person needed money to tide him over during that week, he was permitted to take as much as he needed, without anyone being aware of who had given or who had taken from the box.
If you have enjoyed these stories, look for Shmuel Himelstein's new book, "Wisdom and Wit", at your local Jewish bookseller. It contains an entirely new collection of stories.

[3] Rite and Reason by Shmuel Pinchas Gelbard
Last week’s R&R column erroneously mentioned that Tamar named Onan. It was “obviously” BAT SHU’A, wife of Yehuda at the time, who named her second son. Thank you, Tsvi K. for your fax.
In Eastern European communities it was/is common for nicknames to be used for some names, e.g. Yudel for Yehuda, Lazer for Eliezer, Melech for Elimelech.
Reason: Those names contained G-d’s names - ALEF-LAMED or YUD-HEI. It was considered respectful to G-d to avoid saying those names as they are.

[4] Candle by Day
We confuse obstacles for barriers.
We must forever look behind the seen. - From A Candle by Day by Rabbi Shraga Silverstein

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
You know that the colorful clay that kids (and others) play with is not really clay?In Hebrew it’s called PLASTILINA, but that’s a brandname, not the proper word in any language. The “official” Hebrew word is TINIT (Tin is mud or clay)

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Ekev includes the obligation: "When you have eaten your fill, bless the Lord your G-d for the good land which He has given you" (Devarim 8:10). The simple meaning of this verse is that we are obligated to bless G-d after meals as an expression of our gratitude not for the food but rather for the land. This idea is strengthened by the context of the verse, for two verses earlier, the Torah lists the seven species of fruits and grains for which the Land of Israel is noted. And, indeed, Rabban Gamliel ruled that the blessing after food is recited after eating any of these seven species.

According to Rabbinic tradition, however, the blessing mentioned here is an expression of our thanksgiving for the food we have eaten, and should therefore be recited after a regular meal marked by the eating of bread. Birkat HaMazon is comprised of four blessings. The first blessing does in fact give expression to our feelings of thanks- giving for our daily bread. In the second blessing, however, we give thanks for the gift of the Land of Israel. This blessing contains a phrase that stresses the value of the land of Israel. We thank G-d for having given us "a land that is desirable, good and vast" (ERETZ CHEMDA TOVA U'R'CHAVA). This is certainly surprising, for nowhere do we find a description of the land of Israel that would justify calling it "a vast land."

I once heard an explanation of this difficulty offered by Rabbi Robman, the founder of the Tiferet HaKarmel Yeshiva in Haifa. He pointed out that valuable things are measured in small units. If someone would tell us that he saw a diamond of two meters, we would immediately know that he is lying, for diamonds are measured not in meters but in carats. An ordinary stone of two meters, however, is possible, and not even particularly remarkable. Since the Land of Israel is such a desirable land, it too should be measured not in kilometers, but in carats. In terms of carats, the land of Israel is an enormous land. May G-d give us the wisdom and vision to know how to measure the land that He has given us.

Joseph Tabory, Jerusalememail: taborj@mail.biu.ac.il

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah`

[7] Divrei Menachem
Parshat Ekev continues Moshe's bequest to the Jewish people. And as we now gain solace from the Haftarot of Comfort that follow Tish’a b'Av, we surely achieve additional consolation from Moshe's opening statement in the Parsha: "If you hearken to these laws… Hashem will safeguard the Covenant and the Chessed that he swore to your Fathers."

The Chassidic masters teach us that the first word of this declaration, "Vehaya," signifies Simcha ('joy'), while the next term, "Ekev" (lit. 'heel'), designates lowliness or modesty. What, here, does the Torah teach us?

Regarding Simcha, Rabbi Chanoch Heinich of Alexander recalled Isaiah's optimistic proclamation, "You shall go out with joy, and be led forth with peace" (Isaiah 52:12). He thus taught his students that in order to merit the reward for the Mizvot, you should strive to observe them joyfully. As for the lowly word "Ekev," Rashi suggests that the reward comes as much for keeping the less regarded Mitzvot as those we treat with prominence.

Perhaps the conjunction of the terms also indicates that we should keep the commandments, not ostentatiously, but in a modest way. Then, we might want to consider the timely comment of the Likutei Yehoshua: If you are going to be modest, then do so - with Simcha!
Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
"Jerusalem, By Far the Most Famous of the Cities of the East"
We diligently study our sources, studiously review Jewish history, but rarely if ever give the slightest thought as to how Jerusalem and our Beit HaMikdash must have appeared to contemporary educated Greeks and Romans. One of the most remarkable passages from the literature of antiquity describing a city comes from the pen of the noted Roman author, Pliny the Elder (23-79CE) in his Naturae Histori- arum. Pliny was a soldier, lawyer, adminis- trator, erudite scholar, admiral of the western Roman fleet, geographer, historian and inde- fatigable traveler. In his voluminous works he devoted four books to describing the cities of the then known world. Pliny, writing shortly after the Churban, declared pre-destruction Jerusalem "by far the most famous of the cities of the east". He cites many ancient and celebrated cities throughout the Roman Empire, Mesopotamia and Partha, but on none of them does he lavish such praise as he does on Jerusalem. Such illustrious Egyptian cities as Memphis and Thebes are almost com- pletely ignored. Even populous Alexandria, the second largest city in the Roman Empire, and a great commercial center, only merits the comment that it was founded by Alexander the Great and that it is a well planned city. He notes that Damascus is situated in a fruitful area and that glass is manufactured in Sidon. Tyre's claim to fame is that it was the mother of many new cities including Carthage, Rome's erstwhile rival. Antioch, the third largest city in the Empire merits only a sentence and the scores of wealthy populous mercantile cities of Asia Minor and Mesopo- tamia rate barely that. In his eyes it was Jerusalem that was "by far the most famous of the cities of the east".

The Greek historian Polybius (c200-c120BCE), recounting the successful war of Antiochus III against the Egyptian Ptolemies, notes the role of Jewish forces.

Even at that early period, Polybius remarks that the Temple of Jerusalem was world renowned. The Roman historian Tacticus (55-120CE), who was not distinguished for his love of Am Yisrael, describes the "famous" city of Jerusalem and the Beit HaMikdash in his Historiae. The fortifications were cleverly built, taking full advantage of the natural terrain. In the mountainous areas, the fortifications rose 20 meters above the ground and in the valleys, the watchtowers guarding the city loomed 40 meters high. From a distance, the watchtowers looked even more impressive, because, despite their actual heights, their tops were at the same level! He adds that the fortifications surrounding the Beit HaMikdash were even more magnificent than those encircling the city. "The Temple was distinguished by its fabulous wealth and (highly unusual in the syncretistic Greek and Roman world of the time) only Jews were permitted to approach its doors.

Only priests could cross its threshold." The Greek and Roman writers emphasize the plentiful water supply enjoyed by Jerusalem and the Beit HaMikdash. This was all the more remarkable in their eyes, because Eretz Yehuda is not a particularly rainy area and there are no large rivers. Tacticus notes that Har HaBayit had flowing fountains, pools and numerous channels and cisterns ingeniously designed to catch and store rain water. He accentuates that "the founders of Jerusalem, realizing that their customs were different from those of other men, knew that they would be involved in many wars. Therefore they made all possible preparations to enable Jerusalem to withstand a long siege". Sulpicius Severus in his Chronica, a late text though considered relatively reliable, cites a passage not found in our editions of Tacticus. Severus, quoting the "missing Tacticus", relates the arguments of members of Titus' staff who, after the conquest of Jerusalem, sought to spare the Mikdash. "This holy building is the most beautiful structure ever built by the hand of man and should not be destroyed. If we leave it unharmed, its continued existence would serve as a witness to the moderation (sic) of the Romans. But if it would be destroyed, the Roman name would be forever blackened."

The Beit HaMikdash after Herod's refurbish- ing was indeed magnificent. The Mishna in Midot states the Bayit soared 100 Amot into the air - roughly the height of a modern 17 story building! When we go to the Kotel, we are amazed at the sheer size of the enormous ashlar stones that Herod used in his construction. But the Kotel itself is actually a tiny remnant of Herod's 485 meter long western retaining wall of Har HaBayit - almost half a kilometer long! When we look up, we see a six-sided blue building with a gold covered dome roughly the height of a 6 story building. Our resplendent Beit HaMikdash was almost three times as high and was considerably more magnificent. Josephus, in describing the eastern façade of the Bayit, writes, "Now the outward face of the Temple in its front wanted nothing that was likely to surprise either men's minds or their eyes; for it was covered all over with plates of gold of great weight and at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays. But this Temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for those parts of it which were not covered with gold were exceedingly white." (Wars 5:5) Josephus paints an incredible picture of the Royal Stoa that towered above the southern side of Har HaBayit. "This cloister deserves to be mentioned better than any under the sun; for while the valley was very deep, and its bottom could not be seen, if (a man) looked from above into the depth… he would be giddy… his sight could not reach to such an immense depth. This cloister had pillars that stood in four rows… and the thickness of each pillar was such, that three men might, with their arms extended, encircle a column and join their hands again, while its height was roughly 8 meters with a double spiral at its base… and the number of all the pillars (in that court) was 162…" (Antiquities 15:11) While this glorious portico has not survived, the extant adorned architectural fragments and the size of the embellished Corinthian capitals found, testify to the accuracy of Josephus' detailed description.
"He who has not seen Jerusalem in her splendor has never seen a desirable city in his life. He who has not seen the Beit HaMikdash in its full construction has never seen a glorious building in his life. Which Beit Hamikdash?… the building of Herod. (Sukka 51b) "Ten measures of beauty descended to the world, nine were taken by Jerusalem and one by the rest of the world." (Kedushin 49b)

"...But Jerusalem? Everyone praises her as it is written, 'Is this the city that men called the perfection of beauty, the joy of the whole earth? (Eicha 2:15 - Shemot Rabba 36:2)

Catriel Sugarman (acatriel@netvision.net.il, 02-652-7531) gives illustrated lectures on the Beit Hamikdash and related topics. Catriel is in the process of writing a book:The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

Towards Better Davening and Torah Reading
Column #80. Contents of this weekly column are (mostly) 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.
AFTER last week’s TT was finished, at least three readers reminded me of the “other” haftara for Shabbat Nachamu pronunciation pitfall. So it didn’t get into Torah Tidbits, but I was able to show the person who had Maftir in my shul the two things to watch out for. And I was able to tell him about them BEFORE he read the haftara, rather than shouting out a correction B’SHA’AT MA’ASEH, in situ.
The first word was GE, rather than GEI. That one was in TT, not only last week, but in a few columns in the recent past.
The one we missed is in Yeshayahu 40:12. ...V’CHAL BASHALISH AFAR HA’ARETZ... Here’s the story. The word KOL, KAF/CHOLAM- LAMED, means ALL. When the word is part of a phrase, linked to the following word, the CHOLAM changes to a KAMATZ KATAN. Which means that the word is still KOL, or KAWL. But not KAL. Of course, for those who pronounce their Hebrew in Ashkenazis, there is no distinction between a KAMATZ KATAN and a KAMATZ GADOL. The both sound like the AW in AWL. But in the S’faradit pronunciation, a KAMATZ GADOL is A, like the O of HOT and the KAMATZ KATAN is close to a CHOLAM, or at least like the Ashkenazis KAMATZ.
Add a VAV before KOL and you get V’CHOL. The DAGESH (dot) drops out of the KAF and it becomes a CHAF. V’CHOL or V’CHOL. And all. CHOLAM CHASEIR (that’s the dot without the VAV) or KAMATZ. Just about the same pronunciation.
And that brings us to Yeshayahu 40:12. The word is V’CHAL. The KAMATZ under the CHAF is a KAMATZ GADOL. So the word is pronounced in S’faradit differently from almost all other V’CHOLs. The haftara book in my shul actually points out this unusual pronunciation, so the unsuspecting haftara-reader shouldn’t misread it.
However, it must be pointed out that this is not a real exception to the rule. This V’CHAL does not mean AND ALL. It’s from a different word. The phrase means, and to measure (or contain) the dust of the earth in a SHALISH (possibly a dry measure or perhaps the large pinch between thumb and middle (third, hence the name) finger).
Which leads us to a real exception - possibly the only one - to the pronunciation of KAF/KAMATZ - LAMED, when it means ALL. T’hilim 35:10. KAL ATZMOTAI TOMARNA HASHEM MI CHAMO- CHA. All my bones will say: G-d, who is like you?! We wrote about this one many months ago, but I still don’t have any suggestions as to why this is an exception. It just is. KAL. Not KOL. Remember - in Ashkenazis, it doesn’t sound any different from all other KAWLs. In S’faradit, it is different.
Aside from being in T’hilim, the pasuk is said as part of NISHMAT on Shabbat morning, so it does make a difference to us on a weekly basis, not just when we read through all of T’hilim.
Another note about this pasuk: it is the source (or at least one of the sources) of SHUCKELING (spelling?), swaying during davening. That is how all of one’s bones can join one’s mouth and heart in proclaiming G-d’s uniqueness.

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. Missing from the picture is FIG.
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 elephant is a reminder (because elephants never forget) of the many times (in this sedra and elsewhere) that the Torah commands us to remember and warns us never to forget.
Next to the martini is a yellow jacket, as in the TZIR’A that G-d says he will send against our enemies.
This leaves several visual TTriddles. “Extra large”, a B, baby, tomato, bread, and key. Some go together; others don’t. Watch out for misdirection.
YYW is this week’s winner

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 isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (VA’ETCHANAN) TTriddles:
[1] Five times in the sedra and initially in the haftara
[2] With PATACHs, it's second; with SEGOLs, its first
[3] Emori name tells about the climate; in Va’etchanan, name tells about the view?
[4] 2+2 (at least) a day, 4 + 1 backwards in D’varim, another in Shmuel
[5] 1 take-out (NS), 1 opener, 1 closer
[6] Opening trio again within, each time, and only once more - where?
[7] In D’varim & Va’etchanan, they stay together, in V’zot HaBracha they separate
[8] In the sedra, from the beginning; in the haftara, the last part
[9] plus one unexplained item from the Parsha Pix

And the envelope please...
[1] SH’MA (hear, also understand - both meanings apply to most occurrences of the word SH’MA). That’s the answer. The word appears five times in the sedra and “initially” - in the form of initials, Rashei Teivot, in the haftara. Last pasuk, to be specific - S’U MAROM EINEICHEM... lift your eyes heavenward...
[2] BET-TZADI-REISH. The word appears twice in the sedra. Once with PATACHs under the first two letters. BATZAR L’CHA... which is the beginning words of the SECOND aliya of Tish’a b’Av morning reading (and in the SECOND aliya of Va’etchanan). The same letters then appear with SEGOLs under the first two letters, BETZER, which is the FIRST of the three Cities of Refuge named in the sedra. The ones on the east side of the Jordan River. These are the only two times BET-TZADI-REISH appears in the Torah. (There are 19 more occurrences in Tanach, various vowel arrangements.)
[3] A variation on a theme from one of last week’s TTriddles. The Emori called the Hermon S’NIR. In modern Hebrew, S’NIR is a glacier. In Aramaic it is TALGA, which is SHELEG, snow. Rashi says that it means snow in “Ashkenaz” and in the Canaanite language. One way or the other, the Emori name for the Hermon tells us about the climate there. In Va’etchanan, the Hermon is also called SI’ON, or, in English SEE ON, indicating the great view of the surrounding area from the peak of the Hermon.
[4] Here’s another TTriddle in honor of one of the most famous passages from Parshat Va’etchanan - namely, SH’MA YISRA’EL. We say those words twice a day by mitzva/command of the Torah. And another two times (at least) - once in Korbanot and once “AL HAMITA”, in bed at night. The phrase appears four times in D’varim, twice in Va’etchanan
and two other times later in the book of D’varim. In addition, the two words YISRAEL and SH’MA appear once in that order in D’varim 4:1 (which is in Va’etchanan). In Shmuel Alef 23:10, the only other occurrence of that sequece of two words appears: YISRAEL, SHAMO’A SHAMA... Not exactly the same, but TTriddle-worthy nonetheless.
[5] Ace TTriddles solver YYW suggested an improvement on this TTriddle, so we will use it for the presentation of the solution. 1 take-out (plus another one (NS)), 1 opener, 1 closer. The TTriddle refers to four p’sukim in Va’etchanan (the actual TTriddle only referred to three p’sukim). The take- out pasuk is SH’MA YISRAEL, said when we take out the Torah on Shabbat and Chagim. ATA HOR’EITA LADA’AT... is also said at Torah take-out time, but only in NS, Nusach S’fard). V’ATEM HA-D’VEIKIM... is an opener, said as part of the opening call to the Torah of the Kohen. V’ZOT HATORAH is a closer pasuk, said after Torah reading when the Torah is held aloft.
[6] This is a real neat TTriddle, because the three-word phrase in question only appears five times in the Tanach, even though it is so well-known. ANOCHI HASHEM ELOKECHA... is the trio of words that open each of the versions of the Aseret HaDibrot, from Yitro and from Va’etchanan. The phrase appears again within the second command- ment prohibiting idolatry. The only other time these three words appear is in T’hilim 81:11, which is the Shir Shel HaYom of Yom Chamishi (Thursday’s Psalm of the day).
[7] This is a trick TTriddle. The answer is ALEF-SHIN- DALET-TAV, which spells ASHDOT, a word that appears twice in Chumash in the phrase TACHAT ASHDOT HAPISGAH. R. Aryeh Kaplan z”l in The Living Torah, translates it as “under the rapids (or waterfall) flowing from the cliff”. Aside from these to times, this sequence of letters appears asa different word in V’zot HaBracha. Although it is written in a Sefer Torah as a single word, it is read as two words - EISH DAT, “the fire of religion”.
[8] This one was on the hard side, probably because it is too vague. The anser is The Pesach Seder. In the sedra, we have some p’sukim that are from the beginning of the Hagada. Or, at least, close to the beginning. AVADIM HAYINU... and the question of the Wise Child’s question. In the haftara, we have the word NIRTZA, which is the end of the Seder.
[9] Which brings us to the element of the ParshaPix that was left unexplained. It was a Simchat Torah scene, and therefore refers to the pasuk ATA HOR’EITA LADA’AT... Which for Nusach Ashkenaz people (see [5] above) is associated with Simchat Torah. If you don’t believe us, just read your Simchat Torah flag.
There is a collection of short Divrei Torah under the name YEINA SHEL TORAH for Sukkot. One comment there pointed to the experience of Simchat Torah and the completion and restarting of the Torah cycle as a necessary condition for our under- standing and appreciation of the concept expressed in the pasuk: You are the ones who have been shown, so that you will know that G-d is the Supreme Being, and that there is none besides Him. Only at this special moment in the cycle of the year, after completing the Yamim Nora’im and the holiday of Sukkot and its mitzvot, etc. - after repentance motivated by fear and by love, can one achieve the spiritual level to appreciate this pasuk. And to be allowed to recite this pasuk. The thought fits only for Nusach Ashkenaz, in which the pasuk is only used before Hakafot on Simchat Torah, night and day. Doesn’t really fit with Nusach Sfard, in which it is said every Shabbat and Chag. This is an example of a TTriddle being more than a TTriddle.

This week's TTriddles:
[1] How do you say ? in Hebrew? :
[2] The 9th is the 2nd, the 2nd, and the 4th
[3] The question that lingers: this week, next, and the next
[4] A Divine anagram precedes a beheaded ancestor
[5] 1535°C • 1083°C
[6] Echo 10
[7] 31 times in Tanach, including 11 in the Torah, but this week's three are THIS
[8] The seven greatly toggled bais were Wippasosa frames
[9] plus several unexplained items in the Parsha Pix

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Tiyulim and Shabbatonim
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To the participants in the In-House Shabbaton...Have a great Shabbat - Enjoy

LAST CALL
Join the participants of the OU mission on tiyul... FRIDAY, AUGUST 15; Kever Rachel & Jewish East Jerusalem, Kever Rachel; then to Har Homa, Maaleh Hazeitim (Ras al Amud), Beit Orot, Kever Shimon Hatzadik • $55pp
MONDAY, AUGUST 18, Binyamin/Shomron/Netanya/JaffaWestern Binyamin area - including Hashmonaim, Talmon and Dolev; Ariel in the Shomron - including lunch and briefing at the University of Judea and Samaria; Netanya - Laniado Hospital for explanation of emergency procedures for handling terrorist attacks; Old Jaffa - including dinner at Shirat Hayam Restaurant; late return to Jerusalem • $80pp
Bullet-proof buses with security guards. Depart the Sheraton-Plaza at 8:15am

August in Arad • Sunday-Wednesday, August 24-27, '03 (4 days, 3 nights), Full Board • Glatt Mehadrin (Beit Yosef),English-speaking Scholar-in-Residence • For the many children and grandchildren more comfortable in Hebrew, we are offering programs in Hebrew; For women: Cosmetics, Hafrashat Challa, Dancing, Graphology with slides etc.; For men: Also Shiurim in Hebrew; For Children: Shadow Theater & Programs with David Hachakyan, etc. • Also very enjoyable Programs in Hebrew, Musical Evening Programs & Children's Programs, Separate Swimming on the Premises & in the Dead Sea • 840NIS per person double occupancy; transportation extra; Half-price for children 3-13, Four children per family get separate room • Reserve Immediately - First Come First Serve • Shulamit's Tiyulim Are Always Treats: Come! You will surely enjoy her delicious sweets

Mark your Calendar • Morning Tiyul, Rosh Chodesh Elul • Friday, August 29th(9:00am to 1:00pm approx.) with Yaakov Billi, gFamous Archeologist and professional tour guide will spend the morning guiding us in Jerusalem • Itinerary & details to follow • Shulamit's tiyulim are always treats: Come! You will surely enjoy her delicious sweets

TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli hotels, please call Batya directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.

Olive Tree, Jerusalem, vaild August 17-21
2 night mid-week package, 1050NIS per couple H/B

Renaissance, Jerusalem, valid thru August
Three-night package: 2025NIS per couple, B/B
Includes entrance to health club and indoor & outdoor pools

Renaissance, Tel Aviv, valid August 17-21
2 night MIDWEEK package: 1040NIS, per couple, B/B
Includes entrance to health club and indoor pool

Paradise Negev, Valid August 10-22
575NIS per night per couple, H/B

Havat HaBaron, Zichron,valid August 17-21
4-night midweek package: 2580NIS per couple, H/B

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The Back Page of TT581
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This Shabbat, the Israel Center has an In-House Shabbaton People in walking distance are invited to join the Shabbaton participants for davening and educational session
as follows...
“Early Shabbat Minyan” Mincha will be 15 minutes before PLAG; Kabbalat Shabbat & Maariv after PLAG.; This week: Eikev-Shabbaton - 5:45pm • R’ei 5:39, Sho’f’tim 5:32, Ki Teitzei 5:25, Ki Tavo 5:17, Nitzavim-Vayeilech 5:09

ONEG SHABBAT • Friday evening, 9:00pm (approx.) • Provocative Issues in Science & HalachaPosthumous Paternity, Surrogate Motherhood, Artificial Insemination...Guest speaker: Rabbi Kenneth Brander Rav, Boca Raton Synagogue

Shabbat DAY
7:15am Center opens; coffee, tea, &... available
7:30am Pre-davening mini-shiur on Davening by Phil
8:00am Shacharit, Torah & Haftara reading, Drasha by Rabbi Emanuel Quint, Musaf
11:00am (approx.) Kiddush in the Teichman Youth Center
11:45am (approx.) Shiur - Themes from Eikev - Phil
We welcome the participants of the OU/RCA Solidarity Mission to our Shabbat Morning program
Shabbat afternoon (Shabbat Parshat Eikev, 18 Menachem Av, 16 August)
3:00pm (approx.) Shiur on Brachot by Phil Chernofsky
5:00pm Pirkei Avot: Love & Differences Different expressions of our G-d-given Uniqueness by Rabbi Chaim Eisen
6:00pm Mincha
6:25pm Ask the Rabbi Session with Rabbi Yaakov (Jay) Marcus
7:55pm Maariv (Havdala after 8:03pm)

Motza’ei Shabbat, August 16, 9:30pm • The Secret ofthe Lost Ark(s) with Rabbi Efraim Sprecher • Timely & thought-provoking lectures and articles at www.geocities.com\RabbiSprecher

Sunday thru Thursday
resumes IY"H in Elul The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara) Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
resumes in Elul Shiur by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: We are considering expanding our Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you would be interested in joining us, please be in touch. Call 566-7787 ext. 207. This is still in the planning stage, but your interest and input is valuable to us.

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (men & women) Themes in Davening with Rabbi Binyamin Wolff • Tonia Frohwein’s shiur will resume IY”H on Aug. 31
11:30am (men & women) Parshat HaShavua Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Sound of G-d on the Move, Rabbi Chaim Eisen

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Contrastin Views on Mashiach with Rabbi Binyamin Wolff • Pearl Borow’s shiur will resume IY”H on Aug. 25
10:30am (men &women) • Mitzva Explosion with Phil Chernofsky • Rabbi Leff’s shiur will resume IY”H on Sep. 1
Dr. Goldblum’s class will be in recess until September Watch for announcements of its resumption
11:36am (women) The Gates of Prayer of Rabbi Shimshon Pincus z"l • Aviva Nissim
RESUMES AUG. 25 • SLIM FOR LIFE Group weight-loss program for women - No obligation for the first session - Qualified nutritional advisor on hand - NOW on Mondays, from 11:35am Elisheva, 999-6479
RESUMES Sep. 1 • Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center - Gentle exercises to improve your flexibility, circulation, posture, etc. - Breathing and relaxation skills to use every day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information: Sura Faecher, 9932524
VIDEO 12:30pm • Secrets of Our ultimate Happines by Rabbi David Aaron
Will RESUME SHORTLY • Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Jewish Values Education Institute • Back* by Popular Demand! • Rabbi Yissocher Frand; Join us at 8:00pm Monday, August 18 for a videotape showing of his lecture: “We Dare Not Despair” given at the OU Israel Center; 10NIS (members), 15NIS (non-members) • Audiocassette copies of this lecture will be available for purchase that evening
NOTE NEW DAY & TIME • MON 8:00pm • The AM SEGULA lecture series with Eli Yosef: This week - guest presenter: Rabbi Moshe Kaplan; “The Bigger Picture of Torah”
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, August 25, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162

TUESDAY
N'SHEI LIBRARY - CLOSED
9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Chani Abramson
9:55am Missing the Mikdash Chani Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
RESUMES IN ELUL • TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted 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
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm; The Generations of the Flood and Tower of Babel - Rabbi David Derovan
Are you in fear or panic about your pregnancy and/or the upcoming deliveryof your baby? This evening of TAT can make a great start for the releaseof this fear. I am also referring to you, midwifes and birth coaches. TAT is a great tool to learn and with which you can be more effectivein your work. TAT is really a must in your tool kit. You will be amazedby the results you see when you use TAT in your work. • Tue. August 19, 8-10pm with Eliezer Spetter (TAT and EFT trainer) fee: 40NIS

WEDNESDAY
9:30am (men & women) Towards More Meaningful Davening, Dr. Joel Luber
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm - Excursions into the World of Mitzvot by Phil Chernofsky
Women's Beit Midrash andWomen in Tanach with Pearl Borow will resume IY”H August 27th
Wednesday, August 20th • Root & Branch Association (in cooperation with the Israel Center)
3:30pm: The Menorah in the Vision of Zechariah and as Emblem of the State of Israel” with Dr. Asher Eider Author
5:00pm: “The Baal Shem Tov, Emerging American Religion and the Coming Triumph of the Torah” - Rabbi Yirmiyahu Bindman, Author, "Rabbi Moshe Chaim Luzzatto: His Life and Works"
6:30pm: Lobbying the U.S. Congress to pass Legislation recognizing united Jerusalem as the capital of Israel on U.S. Passports and Birth Certificates” by Mr. Jeff Daube Americans for a Safe Israel
7:45pm: Rolling Thunder, the Cherokee Shaman who Helped a Jewish Boy Home to Sinai” - Ariel Chernofsky
8:00pm: “Gutsy Gefilte Fish: The Jewish Press Success Story” by Mrs. Naomi Mauer Assistant Publisher and columnist, The Jewish Press
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 • (for either or both lecture)

WED • 7:30pm • NEW TOPIC: Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvot - Laws that Structure/Refine the Individual/Society with Rabbi Chaim Eisen
WED 8-10pm • Aliya Counseling with Miriam Bass

Thursday
10:30am • Mesilat Yesharim- Path of the Just with Rabbi David J. Derovan
Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time IY”H sometimes B”N
8:00pm • Stories from the Gemara with Reb Yosef Schreiber
Thursday, August 21st, 8:00pm • Coping with Tragedy - Fighting Terror with Kindness by Shmuel Greenbaum of Passaic, New Jersey whose wife was murdered in the Sbarro bombing and who has since started a website www.TraditionOfKindness.org and an email list “Daily Dose of Kindness”

FRIDAY
9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen

Upcoming at the Israel Center
Sunday August 25, 8:00pm • What is this thing called ‘Jewish Music’? An illustrated lecture with Dr. David Weintraub, Director, Jerusalem School of Cantorial Art and Music

Wednesday, August 27th, 6:30pm • An evening to honor the memoryof HillelKook presented by the Root & Branch Assoc.in conjunction with theInt’l Raoul Wallenberg Foundationat the Israel Center; Speakers include: Yisrael Medad, Rabbi Chaim Soloveitchik, Keynote: Hon. Prof. Moshe Arens • The evening will honor the memory of M.K. Hillel Kook (alias Peter Bergson, 1915-2001), who was Yishuv emissary to the United States during the Holocaust, Kook and his Bergson Group worked relentlessly and successfully to savemany of Europe's abandoned Jews...It is estimated that Kook's efforts savedthe lives of over 220,000 Jews... May his memory be for a blessing

Start the school year right with "Kosher Parenting"; Five interactive workshops by family therapist Rachel Trugman M.S. Starting Monday, September 1, 8:00-9:30pm, at the OU Israel Center; For registration & information, call Rachel Trugman at 08-9265247or email trugman@netvision.net.il

Join us for an Inspiring and Entertaining Elul Evening of Jewish music, song, and dance, Tue. SEP 2, 8:30pm • music by women, for women • 25NIS students & members; others 30NIS

Sunday, September 14th is...Health Day at the Israel Center • Organized by Tovei Ha’ir Residence in conjunction withthe Jerusalem Municipality, Lectures (among others)...Prof. Gottesman:Prevention of Heart Disease, Dr. Henry Hashkes:Update on High BP and Stroke, Prof. S. Adler:Heartburn is more than Heartburn, Dr. M. Seelenfreund:The Aging Eye; Dr. S. Shiloh:What’s New in Osteoporosis; Medical checkups: Eye, ear, blood...• Advice & booths: insurance, nutrition, health food, foot care, Kupat Cholim, eye care, and more

Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki helps us enable quality home-care for seriously disabled children in Israel. Ph. 058 853317 • ww.kerenmalki.org • In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01

From Hava'ad Lema'an Rachel Imeinu
B”H ...Egged has agreed to put more buses on the line to Kever Rachel. The timing could not be more crucial, as the PM is already speaking of giving up Beit Lechem, G-d forbid. Although Kever Rachel is not included in the "planned" retreat ...the Palestinians are pushing for Kever Rachel to be included in the Beit Lechem turn over.
Extra buses to Kever Rachel will only be run if there are passengers. So do a mitzva for your mom (Rachel Imeinu) and your country and visit Kever Rachel ASAP, and as often as possible.
New EGGED schedule to/from Kever Rachel
Jerusalem to Kever Rachel:
SUN-THU: 05:10 (from R’ Malchei Yisrael), 09:10, 11:10, 13:10, 15:10, 17:10, 19:10,(22:10 on THU only); FRI 9:10, 12:10, 14:10; Motza”Sh 21:10
Kever Rachel to Jerusalem
SUN-THU 06:30, 10:30, 12:30, 14:30, 16:30, 18:30, 20:30, (23:30 on THU only); FRI 10:30, 13:30, 15:30; Motza”Sh 22:30
Egged 163 bus to Kever Rachel leaves from the Central Bus Station in Jerusalem, platform 5,inside the building. The Route is as follows:
Central Bus Station, Yirmiyahu, Sarei Yisrael, Malchei Yisrael, Meah She'arim,Hanevi'im, Kvish #1,Hatzanchanim, Derech Hevron,Kever Rachel.
Questions? Call 056-530-537

OU ISRAEL CENTER
Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
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