The Israel Center family grieves and mourns the loss to Klal Yisrael of the victims of Arab terrorism. We pray to HaShem for His help in ending these tragedies and we extend our deepfelt condolences to the families of the victims.

Halachic Times for Jerusalem Israel Summer Time
Correct for TT #585 • Ranges are for THU-THU, 14- 21 Elul - September 11 - 18
Candle lighting - 6:15pm (earliest - 5:32pm)
Havdala - 7:27pm (Rabbeinu Tam - 8:01pm)
Earliest Shacharit 5:30-5:34am
Sunrise - 6:20-6:24½am
Sof Z'man Kri'at Sh'ma - 9:28-9:28am (8:42-8:43am)
Sof Z'man Shacharit - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) - 12:36-12:33½pm
Mincha Gedola (earliest Mincha) - 1:08-1:05pm
Plag Mincha - 5:33 - 5:25pm
Sunset - 6:56 - 6:46½pm (6:51-6:42pm)

Shabbat times for other cities: (Ki-Tavo)
Candles (earliest) city Shabbat out
6:32pm (5:34) Raanana 7:27pm
6:31pm (5:33) Beit Shemesh 7:26pm
6:31pm (5:34) Netanya 7:27pm
6:31pm (5:34) Rehovot 7:27pm
6:11pm (5:34) Petach Tikva 7:27pm
6:31pm (5:33) Modi'in area 7:26pm
6:31pm (5:34) Be'er Sheva 7:27pm
6:30pm (5:32) Gush Etzion 7:27pm
6:30pm (5:33) Ginot Shomron 7:26pm
6:14pm (5:32) Maale Adumim 7:25pm
6:20pm (5:31) Tzfat 7:27pm
6:30pm (5:33) K4 & Hevron 7:28pm

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...

The Molad of Tishrei is the only monthly molad that is NOT announced in shul. Yet it is the most important of the 12 or 13 moladot of the year. Each month’s molad is used to determine the starting and ending dates and times for Kiddush L’vana. But only the molad of Tishrei has an additional, very important, use. It is used - during this temporary lull between Sanhedrins - to determine when Rosh HaShana occurs. And two successive moladot of Tishrei, when they determine two successive Roshei HaShana, are responsible for the details of the whole calendar. The moladot of Tishrei (and some calculations) are the stand-ins for the witnesses who will testify in the time of the Sanhedrin as to the first visibility of the lunar crescent, and for the Nasi who will pro- claim Rosh Chodesh based on that testimony. <more on this next week, IY”H>

LEAD TIDBIT:
Bikurim Revisited
Back in Parshat Mishpatim, the Torah commanded us to take of the first fruits (Seven Species) and bring them to G-d’s House. That is, we have the mitzva of bringing Bikurim to the Beit HaMikdash. The mitzva of Bikurim shares a pasuk with the prohibition of Meat-in-Milk. But that’s another issue. This exact same pasuk also appears in Parshat Ki Tisa. Bring Bikurim.

Next we hear of Bikurim is this week’s sedra, Ki Tavo. We have more detail about preparing the Bikurim gift and the bringing of it to the Beit HaMikdash. And then we have a companion mitzva to Bikurim - namely, the recitation of the Bikurim Parsha. The Bikurim passage makes Bikurim diferent from all other mitzvot related to the Land (and most other mitzvot in general). When your crops have been harvested, you take a portion (about 2%) and you give it to a kohein. You merely say to him: “Here’s Trumah that I took from the yield of my harvest. The same thing happens when you give Maaser to a Levi and Maaser Ani to a poor person. We can imagine the recipients saying Thank you, or Tizkeh L’mitzvot, or both. But that’s it.

Bikurim is different. The fruit are desig- nated for Bikurim well before they are ready to be pick. The basket and its decorations continue to build up the excited feelings that accompany this mitzva. So too the Bikurim procession and the reception of the Bikurim bringers by the people of Jerusalem.

And then there is yet another command associated with Bikurim. Although it is not numbered among the 613 mitzvot, it is nonetheless an important compo- nent of the mitzva of Bikurim. SIMCHA. Bikurim is the Total mitzva. It is ful- filled by doing, by speaking, and by feeling. May we be ZOCHEH.

The bringing of Bikurim is specific; the portion to recite is specific. But the command to rejoice is more general - B’CHOL HATOV... in all the good that G-d has given you... This speaks to an attitude that covers all aspects of one’s life. The Tocheicha later in the sedra says it differently: All sorts of bad things will happen to you, because you did not serve HaShem with joy and good will...

It is hard these days to maintain and develop an attitude of SIMCHA for what we do. However, we are not talking about a “stupid grin on one’s face”, but rather a deep down and all-pervasive feeling of joy in being Jewish and committed to G-d and His Torah. This can co-exist with sorrow and sadness in proper perspective when it has to.

Sedra-Stats
50th of the 54 sedras 7th of 11 in D'varim
Written on 233 lines in a Sefer Torah (rank: 13)
21 Parshiyot; 5 open, 16 closed (tied for 7th placein the Torah with Vayikra and Va'etchanan)
122 p'sukim - ranks 17th (2nd) Same number as Vayakhel & VaEtchanan; Ki Tavo is larger than Vayakhel, smaller than VaEtchanan
1747 words - ranks 16th (2nd) Same as Ekev. Ekev is a bit larger than Ki Tavo
6811 letters - ranks 15th (4th)
P'sukim are longer than average for the Torah, short for D'varim

Mitzvot
6 of the 613; 3 positives and 3 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>] and [S>] indicate start of a parsha p’tucha or s’tuma respectively.

Perek and pasuk is given for the beginning of each parsha and for each mitzva.

Kohen - First Aliya - 11 p'sukim - 26:1-11
[P>26:1] When we come to the Land and settle it, we are commanded to take of the First Fruits [the mitzva of Bikurim has already been counted back in Parshat Mishpatim] of the "Seven Species", put them in a basket and go to The Place (the Beit HaMikdash). We are to go to the kohen on duty, announce our presence and present him with the basket. He shall take it and place it before the Altar. We are then to recite the "Bikurim passage" [606,A132 26:5].

MITZVA WATCH
It is said of Bikurim: "Do this mitzva, for in its merit you will enter the Land". The ARI HaKadosh singles out Bikurim as the mitzva which is the "tikun" (repair) for the Sin of the Spies. Bikurim has a Torah-ordained, built-in recitation that helps us to focus our thoughts in a particular direction. With this recitation, the Jew identifies himself with his Jewish Heritage and announces to one and all the centrality of Eretz Yisrael in G-d's plans for the People of Israel. Bikurim makes the statement that we are glad to be here. Being happy about being in Eretz Yisrael grants us the "z'chut" to be here. Joyfully thanking G-d for our being here helps "repair" the opposite attitude as expressed by the 10 spies and echoed by the multitude. The Sin of the Spies was committed by what the Meraglim SAID, and it was while they were displaying fruits that they brought from the Land, no less. Bikurim is the mitzva that is performed by what the Bikurim bringer SAYS (in addition to bringing the fruits), and while he displays fruits that he brought from the Land. "A perfect match!" (in opposites). Bikurim is a prime example of "Hakarat HaTov", recognition and acknowledgement of the good that was done for us by G-d. This lesson too must be applied to other areas of mitzvot and life in general. May we soon be privileged to bring Bikurim with all the joy and Jewish pride that says that we are truly pleased to be chosen by G-d as His People and that we are genuinely thankful for this wonderful Land.

The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corre- sponds to the fifth term of redemption and is represented by the cup of Eliyahu.

We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have.

SDT If Lavan is the Arami referred to in the pasuk (as many commentaries hold), then the pasuk implies that Lavan was responsible for our going down into Egypt. Yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim. Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his beloved Rachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process that found us in Egypt, hence the pasuk: ARAMI OVED AVI, VAYERED MITZRAIMA.

The Bikurim recitation is perfectly suited to form the heart of the story of the Exodus, more so than any of the original passages from Sh’mot. The editors of the Hagada found in ARAMI OVEID AVI the “whole” story in only four p’sukim - something we are all capable of handling at the Seder table. The original material is too copious. There are other factors that also favor the Bikurim parsha.

Levi - Second Aliya - 4 p'sukim - 26:12-15
[S>26:12] After one has completed proper separation and distribution of T'ruma, Ma'aser, and Ma'aser Ani (during the third and sixth year of a Shmita cycle), one is required to formally declare that none of the "holy produce" remains in his possession and that it was actually given to its intended recipients [607,A131 26:13]. This declaration is made on the last day of Pesach in the 4th and 7th year.
joy and thanks to G-d for all we have.

SDT "I have not transgressed Your mitzvot, and I have not forgotten..." There is an interesting connection between not violating the rules of Maaser and the memory. IMREI SHEFER points to the Gemara which states that eating from grain from which mice ate is bad for the memory. The Midrash says that if one tithes his produce properly, mice won’t eat his pro- duce. (The idea here is that if one neglects the requirements to separate and give of his produce, he won’t gain financially because of it; rather mice will eat up the amount or more of what he was supposed to give.) So we can understand the declaration as’ “Since I have done the Maasering properly, mice won’t eat my grain and I will therefore not eat grain from which mice ate, and therefore I will not forget my learning. (JL added in his typical pun form that this establishes a connection between mice and micering.) TAJS

Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all. Why then, do we get the impression that something was not 100%? Rav Soloveichik z"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implica- tions might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot.
It is forbidden to eat Maaser Sheni (the second tithes of years 1,2, 4,5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608,L151 26:14] or in a state of ritual impurity [609,L150 26:14] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610,L152 26:14].

The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses.

We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours.]

Many a Baal Korei raises his voice and emphasizes the word HASHKIFA. This is based on the Talmud Yerushalmi.

Shlishi - Third Aliya - 4 p'sukim - 26:16-19
[S>26:16] This short portion is a summary of our relationship with G-d. We are to keep, preserve, observe, practice all the mitzvot, statutes, laws which Moshe has reiterated for us, with all our hearts and souls. We have pledged allegiance to G-d, promised to follow His ways [611,A8 26:17] and to listen to Him. He pledges to take us as His "Chosen Nation" and to elevate us above the nations of the world - IF we keep His mitzvot.

MITZVA WATCH
To follow in G-d's footsteps means to develop and practice various traits that are attributed to G-d. As He is merciful, so too shall we BE merciful. As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothes the naked, visits the sick, buries the dead, comforts the grieving... so too must we do those kinds of things. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness, and other personality traits as well.

R'VI'I - Fourth Aliya - 10 p'sukim - 27:1-10
[P>27:1] Moshe Rabeinu and the Elders command the People concerning the inscribing on 12 pillars of stone the words of the Torah (parts thereof; the Book of D'varim or parts of it); this to be done upon crossing the Jordan.

Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered.

Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot.

SDT Moshe, the Kohanim and Leviyim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - everyday. We are challenged to refesh our Judaism continually.

This last two-pasuk piece of R’VI’I is its own parsha stuma [S>27:9-10]

Chamishi - Fifth Aliya - 22 p'sukim - 27:11-28:6
[S>27:11] Moshe describes what will happen after the People enter the Land. Six tribes will stand on Mt. Grizim and six on Mt. Eval. There they will hear the blessings and curses that will be the fate of those who keep or don't keep Torah and mitzvot.

Twelve curses are enumerated in this portion touching upon many diverse areas of Jewish life including "between Jew and G-d" as well as interpersonal mitzvot. Each K’LALA is a pasuk long and its own parsha stuma (almost). To each curse, the people are to respond AMEN...

[S>27:15] he who makes idols...
[S>27:16] he who degrades his father or mother...
[S>27:17] he who encroaches on his neighbor’s boundary...
[S>27:18] he who misleads a “blind” (figurative) person...
[S>27:19] he who perverts the judgment of orphan or widow... he who sleeps with his father’s wife... (Note that these two curses share a parsha.)
[S>27:21] he who engages in sexual behavior with animals...
[S>27:22] he who sleeps with his sister (or half-sister)...
[S>27:23] he who sleeps with his mother-in-law...
[S>27:24] he who secretly strikes his fellow...
[S>27:25] he who takes a bribe and an innocent person is killed...
[S>27:26] he who does not uphold the words of the Torah to do them...
[P>28:1] Once again, Moshe Rabeinu tells us that following G-d's command- ments will earn us superior status among the nations of the world. We will also be showered with blessings for hearkening to G-d's voice. We will flourish economically and agricul- turally, and be blessed with a healthy increase in population. Our every coming and going will be blessed.

The blessings begin with the letter BET - BARUCH. The curse begin with the letter ALEF - ARUR. This is how some commen- tators explain the large BET of the opening word of the Torah - B'reishit. G-d wanted to start the Torah on a note of blessing, not the opposite.

Shishi - Sixth Aliya - 63 p'sukim - 28:7-69
Longest of the 378 Aliyot in the Torah
The blessings continue with the promise of victory over our enemies. G-d will "command" His blessings upon us and the Land, and will establish us as a holy nation... on condition that we keep the mitzvot and follow His ways.

[The Torah's expression "Vehalachta b'drachav" is repeated here - emulating G-d is defined as being kind, merciful, charitable, etc.]

The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasure-house will open for us and we will flourish. G-d's blessings are conditional upon keeping the mitzvot.

[P>28:15] "But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah.

There is a custom of reading this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it.

The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not...

The contrast between the "good times" that Bikurim conjures up and the terrible times as described in the Tochacha is overpowering and fright- ening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation on the other. Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot.

SDT One of the famous “sum it all up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did not serve G-d with joy and a good heart (even while we still had all good things). The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile”. And, conversely, when a Jew sins, there is the extra aspect of sinning with a smile. Does one who eats non-kosher cry about his betrayal of G-d (probably not), or does he lick his fingers with relish and joy (probably yes). And if and when the joy of sinning leaves a person, or is driven out by him, then and only them will the person be on the path to T’shuva.
[S>28:69] After all those dreadful p’sukim of the Tocheicha, the long aliya is concluded with the statement: These are the words of the covenant that G-d commanded Moshe to make with the people of Israel in the territory of Moav - besides the covenant of Sinai (Chorev).

Sh'vi'i - Seventh Aliya - 8 p'sukim - 29:1-8
[P>29:1] Moshe Rabeinu calls to the People, and tells them that they now have seen (and know) all that has happened from the Exodus through the forty years of wandering until this very moment. It is incumbent upon us to keep our "deal" with G-d. "And G-d did not give you a heart to know, nor eyes to see, nor ears to hear, until this very day." This realization comes only after living all the miracles of the 40 years of wandering.

The last three p'sukim are read for the Maftir.

Haftara - 22 p'sukim - Yeshayahu 60:1-22
This is the 6th of the Seven Haftaras of Consolation, all coming from the book of Yeshayahu, from chapter 40 on, where he changes mood from a prophet of tragedies to a prophet of consolation and redemption.

The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People.

Towards the end of the portion is the famous pasuk quoted in the introductory mishna to each chapter of Pirkei AVOT (actually it is a mishna from Sanhedrin), that indicates that all of Israel have a share in the world to come.

The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption) time I will hasten it." Will the Mashiach come in his appointed time, or sooner?

That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow - then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time.

[There is a notion that things will be much smoother if we hasten the coming of Mashiach. If we are not ready at his appointed time, then rough times (wars, tragedies, etc.) will be unavoidable.]

This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. This is reminiscent of the Rambam in Hilchot T'shuva where he "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side, but that of our community and that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 201 (Gifts - part three)• Gifts Acquired by Donee's Agent (donee = the recipient of a gift)
Assume that Reuven wants to give a watch to Shimon as a gift, but Shimon is not present to receive the gift, but Levi is present. Reuven gives the watch to Levi to acquire on behalf of Shimon. Many of the laws of this lesson are based on the principle that a person (Shimon) may benefit from the act of a third party (Levi) done on his (Shimon's) behalf without the benefiting party (Shimon) being aware that he is being benefited. Thus, even if Shimon is not aware that Levi has acquired the watch for him, yet the watch may belong to Shimon while in the hand of Levi.

Whether Levi has conferred a benefit on Shimon may depend upon the language Reuven uses when he hands the watch to Levi. If the words evidence an intent that the gift take effect immediately, Levi becomes Shimon's agent, and the watch that is held by Levi immediately belongs to Shimon. If the words evidence an intent that the gift take effect when the watch will be delivered by Levi to Shimon, Levi remains Reuven's agent, the watch still belongs to Reuven and the watch does not belong to Shimon until the watch reaches him. In the former case, Reuven cannot tell Levi to return the watch in Levi's hand to Reuven because it already belongs to Shimon. In the latter case, Reuven can tell Levi to give the watch back to Reuven if it has not yet been delivered to Shimon.

In all of these situations, whether Levi is the agent of the donor Reuven, or the donee Shimon, depends upon the language employed by Reuven.

If Reuven makes Levi his own agent, then Levi, by taking the watch from Reuven into his hand, does not acquire it on Shimon's behalf; Shimon acquires it when he performs an act of acquisition, such as taking the watch from Levi. If Levi is the agent of Shimon, then Shimon acquires the gift when Levi performs an act of acquisition, such as taking the watch or a deed of real estate from the hands of Reuven.

In those situations where Reuven intends the gift to take effect immediately, if it is in Reuven's possession, the act of acquisition is the transfer of possession of the watch from Reuven to Levi.

There cannot be a transfer of ownership to any item without the intent and consent of the owner. Thus, Reuven's intent is paramount. The words that he employs are controlling and can guide Beth Din in ascertaining his intent.

Reuven states to Levi, "Acquire this watch for Shimon as a gift." Shimon acquires the watch as soon as Levi lifts the watch, and Reuven can no longer demand the return of the watch from Levi. In halacha, the term "Acquire" means immediate acquisition. Until Levi performs an act of acquisition, Reuven may revoke the gift.

For example, Reuven tells Levi, "Acquire the watch that I have on my desk for Shimon as a gift." Until Levi picks up the watch, Reuven can revoke the gift.

Reuven states to Levi and Yehuda, (I have included two persons who acquire in this case since there must be two witnesses on the deed, Levi and Yehuda) "Write a deed of gift for Shimon and acquire my field for him with the deed". Reuven may revoke the gift until the deed is written, because he intends the act of acquisition for Shimon to be by the deed that is to be delivered to Levi and Yehuda, and this cannot occur before the deed is in existence.

Reuven states to Levi, " Bring this watch to Shimon as a gift, " and hands the watch to Levi. Shimon does not acquire the watch until Levi hands it to him. In halacha the term "Bring" means the ownership will be transferred when the item reaches the ultimate beneficiary. When Levi hands the watch to Shimon, Shimon acquires it by lifting the watch.

The same applies to any other item, whether real estate or personal property, including money; the gift becomes effective when Shimon performs an act of acquisition on it. In the case of real estate, it is usually the acceptance of the deed into his hand that makes the acquisition effective. Therefore, Reuven may revoke the gift until the watch reaches the hands of Shimon.

There is an exception: if Reuven tells Levi, "Bring this $100 to Shimon as a gift for him." If Shimon is poor, the gift takes effect immediately even though Reuven uses the word "Bring," which is not ordinarily a word of immediate transfer of ownership. If Shimon is not poor, then: (a) the gift of the $100 takes effect when Levi hands the money to Shimon and Shimon takes hold of it; and (b) Reuven can demand the return of the $100 until Levi hands the money to Shimon.

Also if Reuven takes an oath to give the watch to Shimon as a gift, the gift is acquired by Shimon as soon as Levi performs an act of acquisition on the watch, even though Reuven stated, "Bring this watch to Shimon as a gift".

Reuven states to Levi and Yehuda, "Write a deed of gift to Shimon for my field and bring the deed to Shimon." The deed takes effect when it is delivered to Shimon, and Reuven may revoke the gift up until that time.

Reuven states to Levi, "Give this watch to Shimon as a gift," and hands the watch to Levi. There is a difference of opinion whether the term give is the equivalent of acquire."

In all the cases where the words used are to take effect immediately, Reuven can still revoke the gift until the item has reached the hands of Levi or Levi has performed some other act of acquisition on it.

If the item that Levi is now being told is a gift for Shimon was earlier given to Levi to hold without then being intended as a gift for Shimon and now Reuven tells Levi that the article is intended as a gift for Shimon, Reuven may revoke the gift until the gift actually reaches the hands of Shimon. However, if Reuven uses the term "acquire the gift for Shimon," then as soon as Levi takes hold of the gift in his possession, he has acquired it for Shimon, and Reuven may no longer demand return of the gift.

The subject matter of this lesson is more fully presented in Volume VII Chapters 243 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
Challah and the Land of Israel
If by accident challah was not separated before Shabbat, it is possible to leave some of the bread aside on Shabbat itself, and designate it as challah after Shabbat ends. But this can not be done in the land of Israel, where the mitzva of challah is more stringent.

The source of this distinction is that separating challah is a Torah obligation only in the land of Israel. Outside of Israel, it is only Rabbinic.

Most agricultural commandments apply only in the land of Israel. That is easy to understand since the crops are actually growing in the sanctified land. Yet here the dough acquires its obligation by being kneaded, an act that does not connect it specifically with the land! In fact, this obligation emphasizes the fact that our ability to sanctify the profane through our actions is fully realized only in the Holy Land. The land of Israel is not only the land of sanctity; much more is it the land of sanctification.

This point is connected with the mitzva of challah by the phenomenon of the manna. This miraculous food provided our subsistence during our entire forty-year sojourn in the Sinai desert. Our sages learn that the manna had a remarkable property - it was completely assimilated in digestion, leaving no waste products at all! (Yoma 75b)

In previous columns, we have explained that while a central theme of the commandments is our ability to sanctify the material world through our interaction with it, not all matter has the same potential for this sanctification. The symbol of the unholy is our bodily wastes, which show that our body was unable to assimilate some of the material in the food and use it in our service of holiness. A corollary is that the process of digesting testifies to our ability to realize the hidden potential for holiness in food.

Outside of Israel, the ability to refine the world in this way is limited. Had we subsisted on ordinary food in the desert, we would have been in danger of assimilating not only its hidden holiness but also some of its negative material quality. Therefore, HaShem preferred to provide the sustenance of the Jewish people in a miraculous way, through the manna, which was all holiness.

However, we learn in the book of Yehoshua (5:12) that once we began eating the natural bread of the Land of Israel, the miraculous bread of “manna” stopped falling. In Israel, the “material” is on a higher spiritual level and our ability and obligation to extract its holiness is greater. This finds expression in the special spiritual elevation carried out through the mitzva of challah, whose primary obligation is in the land of Israel.

“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
The War Against Idolatry (Melachim Alef 18)

Some 400 years had passed from the war of Gideon against Midian. The period of the Judges had given way to that of the Kings; first Saul, then David and Solomon, and then the division into two kingdoms, that of Judah in the south and that of the 10 tribes in Israel. Achav, son of Omri, now sat on the throne of Shomron, capital of Israel, together with his gentile wife, Jezebel from Tyre. Of Achav, the Tanach tells, "And he did evil in the sight of the Lord beyond those who preceded him" (1Kings 16:30).

Idolatry had entered a new phase. The people of Israel and their king Achav believed in the G-d of Israel as a universal G-d, the Creator - the first cause. But this G-d was far removed from the every day affairs of human beings. These affairs were believed to be regulated by the forces of Nature. Rain came because of physical laws, prosperity came because of hard work or luck, and peace came because they were stronger than the surrounding nations. However, now, in addition to the many gods and spirits that had been worshiped in Israel from the time of the Judges, there emerged two main deities; Baal and Ashtoret, the male and female deities of fertility that were the basis of the idol worship imported from Phonecia. It is against this form of idolatry that Eliyahu HaNavi battled on Har Carmel.

The story begins in the last verses of Chapter 16, verse 34, of the Book of Kings. There we read that Hiel rebuilt the city of Jericho; the foundations thereof with the death of his firstborn son and the lintels of the city with that of his youngest, as foretold by Yehoshua. Yehoshua had, in the name of G-d, decreed that whoever rebuilt Jericho, or another city elsewhere with the same name, or one on the same site but with a different name, would lose his children in the process of building (Yehoshua 6:26-27).

The sages tell us that Eliyahu and Achav went to comfort the mourners of the house of Hiel. On the way, there developed a theological discussion between them. For Achav, the fate of the children of Hiel was only an accident or a mere coincidence or natural causes, while for Eliyahu it was the fulfillment of a Divine prophecy. Said Achav. "Moses said, that if we worship idols there will be no rain and we will be punished by drought (Deut. 11:13-21). There isn't an idol in the world that I, and the Jewish People haven't worshiped, and yet the harvests are plentiful, the country is prosperous and rain comes in its season. If the Divine Reward and Punishment prophesied by Moses for our sins is not fulfilled, why should we accept that there could be such punishment for the sins of Hiel?" At that stage Eliyahu said, "By the God before Whom I stand, there shall not be rain until I command it" (Talmud Bavli, Sanhedrin 130a).

Throughout the Tanach, rain is the reward for national observance of God's laws and His moral teachings, while drought is the punishment for the neglect of these laws. For Achav and his generation, however, rain is some- thing dependent on the pleasure of Baal and Ashtoret, to be won by bribing or placating them. Thereby they freed themselves from the moral responsibility that would flow from the understanding that natural phenomena were a reward or punishment for human behavior.

With regard to fire we see exactly the same thought process. Ever since the dawn of history, men have worshiped fire. Darkness, cold and raw food, these are afflictions that strike terror into the very being of human beings. The sun disk as god of light and well being, darkness as evil and suffering and various forms of fire, figure very prominently throughout the whole gamut of pagan religions and folklore. Fire is one of the elements, which, like water, are both a blessing but can also be a curse.

Therefore, it was natural for people to attribute both of these phenomena to natural causes. In contradistinction to this, Torah came to show that both of them are merely servants of the One Who created them. And therefore Eliyahu was going to demonstrate that there could not be any co-existence between Ba'al and Ashtoret, the god and goddess of fertility and of natural causes, and the God of Israel. He challenged their priests to a duel on the Carmel, to see who could bring down fire from heaven. There is the atmosphere of a carefully controlled scientific experiment to this duel, one that excluded completely any element of chance, fraud, or illusion. The two bullocks chosen for the sacrifice were to be identical in height, in beauty, in power and in age. The prophets of Ba'al and Ashtoret were given the first opportunity to bring down fire. They also had the advantage of numbers, since Eliyahu was alone compared to their 400. They were given the further advantage of having unlimited time to perform the miracle; even the period of midday, when the sun in the Land of Israel is at its highest. Very often, fires are caused by spontaneous combustion as a result of the reflection of its rays at this time of day.

Now, late in the afternoon at the time of the offering of the Mincha Sacrifice, Eliyahu digs a trench around the altar. He fills the trench with water, which he poured over the stones, over the wood and over the sacrifice. There is no chance of either accident or trickery.

Eliyahu's prayer that day on Carmel, is a simple one. There is simply an appeal to God's mercy that which will show the people that He is the Judge who rewards their national achievements with wealth and their failures with poverty. So too, on Yom Kippur at the end of the long fast, after there has been confession, when our physical and spiritual powers wane, the Neilah service is built solely around the Thirteen Principles of God's merit of mercy. All that remains is G-d's mercy. And therefore, like our fathers on Har HaCarmel, when we understand that only He is the real source of our wealth and successes - not Baal and Ashtoret, we cry out HaShem Hu HaElokim, HaShem is The G-d.

This is the fifth installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. MicroUlpan
5. Torah Tidbits this 'n that
6. STAT on Rosh Hashana
7. From Aloh Naaleh
8. 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 After washing silverware on Friday night, I need to arrange each type in its proper place. How do I do that without violating the prohibition of borer (selecting)?
A It is conceivable that there is no problem, as we will explain, but there are also relatively simple ways to separate the silverware into categories without a problem of borer.

Rav Ovadia Yosef shlita (in Yabia Omer V, OC 31) justifies the practice of those who pull out forks, knives, and spoons in groups from a pile of silverware so that each will be in its distinct place to expedite setting the table on Shabbat morning. In classic form, he does so by bringing several possible reasons why the procedure may be permitted, even though each reason is not sufficiently convincing in its own right. We will start with the strongest of the reasons in his eyes.

The Aruch HaShulchan (OC 319: 8,9) wonders how it is possible to pick out one type of silverware from a bunch of assorted ones. His first suggestion is that because of their large size, each utensil is distinct in the eyes of he who selects. Thus, the process of removing what he wants is not considered borer, but simply taking. Many Acharonim question this proposition (Shemirat Shabbat K'hilchata 3:(78); Piskei Teshuvot 319:6), which may also depend on how tightly packed the silverware is. In fact, the Terumat Hadeshen (#57) already raised the idea but was reluctant to rely upon it without further indications for leniency.

Another important point is raised by the Pri Megadim (cited by Biur Halacha 319:3). The Rambam (Shabbat 8:12) rules that if one has two useful types of items before him he may take out the one he wants to use in the short term. The time factor can be understood in two ways. Perhaps the fact that one will be used before the other turns the former into ochel (desired object) and the latter into relative pesolet (unwanted). The rule is that we may take ochel from pesolet, but not vice versa. If that is the issue, then if one will use both groups of items at the same time in the future, there is no problem, because there is no distinction between ochel and pesolet. The Biur Halacha (ibid.) is convinced that this is not the explanation of the time factor. Rather, there is a special dispensation when one takes an object to use in the short term, as this is considered "in the manner of consumption" and is permitted. In contrast, selection for later use is more like classic borer.
Additional, weaker grounds for leniency include the possibility that the Torah prohibition of borer applies only to things which grow from the ground or that preparations for the next meal are considered short term even if the meal is significantly later.

The following suggestions are systems to conform to the majority opinion among poskim, which does not accept the afore- mentioned leniency (Shemirat Shabbat K'hilchata 3:78-79; Hilchot Shabbat (Eider) X,G,4). One is to keep the silverware in a pile and set the table soon before the meal begins, as we saw in the Rambam. It is not sufficient to do the separation soon before setting the table, if that is done long before the meal (Mishna Berura 321:45). Another possibility is to not select utensils from the pile, but to use the opportunity that the utensils are in the hand to create separate piles for each category. After taking them one by one indiscriminately in order to wash or dry, one then puts each one in a separate pile by category. With a little organization, this system need not waste too much time. Others suggest artificially undoing the mixture by throwing them across the surface (like pick-up sticks) and then selecting as desired (Rav Moshe Feinstein, response #11 to Rav Eider).

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
A noted chazan, when he recited the words in U'nesaneh tokef on Rosh HaShana which state, "Man is created from dust and his end is dust," burst into tears. Afterwards, a chassid approached him: "Why were you crying when you recited those words?" he asked. "Had the words been, 'Man is created from gold and his end is dust,' I might have understood your weeping. However, as man was created from dust and returns to dust, what has he lost? On the contrary, between being created from dust and returning to dust, man has the opportunity to do so much in the interim - to perform another mitzva, to do another good deed, and so on."
“Everything has its season”, said R’ Yitzchak of Worka, “If one tries to sell something out of season, when there are few buyers, any buyer will haggle endlessly over the price, and no price will be low enough. On the other hand, when something is in season, the reverse is true. Buyers outbid one another and the price goes up and up.”

“The Ten Days of Repentance (and the month of Elul)”, he concluded, “are a seller’s market for T’shuva. During that time, any T’shuva, regardless of its quality, will be snapped up by HaShem. But we must be sure that we have ‘merchandise’ for sale.”

If you’ve enjoyed these stories, look for Shmuel Himelstein's new book, "Wisdom and Wit", at your local Jewish bookstore - an entirely new collection.

[3] Candle by Day
So many verbal blunders would be avoided if people did not feel obliged to speak, which they do, for fear of giving the impression that they are thinking nothing, which they are, and which fact accounts for the blunders in their speaking. From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
One of the uses of this feature in TT, besides learning new words, is to have something to surprise your Israeli friends with. Here are two questions with the same answer. How do you say coin-holder (like bus-drivers use) in Hebrew? and the other question is: How do you say pick? As for a guitar, mandolin, banjo, ukulele, oud...) The word for both is maf-REIT. In the case of the coins, to make change is LIFROT. The root word is to separate. Which is what the coin holder does. The guitar pick singles out one string from others, hence the use of the same word.

[5] Torah Tidbits this 'n that
Only two more “early Shabbats” left at the Center this year - This Shabbat, Ki Tavo and the following week, Nitzavim- Vayeilech. The Shabbat after that is Rosh HaShana (no davening here - although we did have inquiries - maybe next year). We go off Summer Time early morning of Erev Shabbat Shuva. We’d like to thank Shimon Sorcher and Nachman Kupietzky for opening and closing each week throughout the summer, and for worrying the minyan into shape. Thanks too to the gentlemen who kept the minyan going.

If you are interested in a minyan throughout the year for Mincha - Kabbalat Shabbat - Maariv, with Mincha scheduled at 20 minutes after Jerusalem candle lighting time, please let us know. Call Phil at 566-7787 ext. 207 and then watch for announcements in Torah Tidbits.

Thank you and Yasher Ko’ach to all those who gave shiurim and those who attended those shiurim (and those who came for Mincha) on Shabbat afternoon. Special thanks to R’ Yitzchak Zwebner for layning at Mincha. We will continue these Shabbat afternoon shiurim IY”H throughout the year. Of course, the more attractive, time to get a Shabbat afternoon nap in time of 5:00pm cannot be maintained. Our experience has been that as the shiur gets earlier, more people choose their naps (hard to blame them) but we still have a shiur. Watch for details.

[6] STAT
Rosh HaShana (5764) is Shabbat-Sunday for the fourth time in five years. The next times it will be Shabbat-Sunday will be 5767, 5770, and 5781.4 of 5 Shabbat - not for another 172 years!

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
This week's parsha opens with the extraordinary ceremony of the bringing of the First Fruits to the Beit HaMikdash in Jerusalem. In the course of that rite, in an act that establishes gratitude as a central motif in Jewish life, the individual recites the passage beginning with the words ARAMI OVED AVI, "A wandering Aramean was my father" -the text that reverberates yearly in Jewish homes as the core of the Pesach Hagada.

A careful reading of the opening of the parsha reveals two major themes that merge with the concept of thankfulness. The parsha begins with the words V'HAYA KI TAVO EL H'AARETZ - "And it shall be, when you come into the Land..." This verse is formulated in the singular. The Torah exhorts each individual to assume personal responsibility to come to Israel. One should not say that when all the Jews come, then I will find a way to accompany them. The Torah is precise - the responsibility rests upon each and every one of us.

A second theme is elucidated in the Midrash. The Midrash explains that the first word of the parsha, V'HAYA,, "And it shall come to pass," is always an indication of joy. Coming to Israel is perhaps the ultimate expression of Jewish joy. As the Or HaChayim notes, before we begin Birkhat Hamazon on Shabbat, we recite the psalm containing the following verse: B'SHUV HASHEM ET SHIVAT TZION - "When Hashem brought back the captivity of Zion" - AZ Y'MALEI S'CHOK PINU "then was our mouth filled with laughter."

Thus, three themes appear in the first words of our parsha - thankfulness, joy, and the responsibility falling upon each individual to return to Zion. May those of us privileged to live in Israel strive to experience daily the joy of living a full Jewish life in Zion and express our gratitude for the opportunity afforded us. And may those who have not yet found the way to return to our Land deepen their understanding and grow in strength so that they may join their brothers already living there speedily in our days.
Rabbi Moshe Berliner, Jerusalem
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

[8] Divrei Menachem
Parshat Ki Tavo always spurs us along as we begin to prepare our- selves for the upcoming Yamim Nora'im. It is as if the recollection of the blessings and curses outlined in the parsha preempt our confrontation with the expected rewards and punishments associated with the Day of Judgment.
Fortunately, the Torah spells out the blessings acquired for fulfilling the commandments. They are wide- ranging and involve every area of material life. They reassure us that our spiritual accomplishments do indeed bring untold benefits in a variety of areas.
Moreover, relating to these Berachot, the Torah employs the use of the term “V’hisigucha” (D’varim 28:3), denoting that the blessings will 'overtake you'. The Sforno explains that if we follow Hashem's directives, we will be overwhelmed by the manifold blessings that accrue, seemingly in defiance of our natural expectations.
The account of the blessings begins with the Beracha: "Baruch Ata Ba'ir," which the Midrash interprets as, 'Blessed are you for the Mizvot that you do in the city'. Here the Divrei Sha'arei Chaim signals us that we will be particularly privileged if we serve Hashem in public without embarrass- ment. Such an achievement most surely swings the judgment of Yom Hadin in our favor.
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.
The Heichal and Kodesh HaKodashim (3)
One of the major differences between Bayit Rishon and Bayit Sheini was the nature of the separation between the Heichal (Sanctuary), and Kodesh HaKodashim (Holy of Holies). Melachim Alef 6:31,32 reads, "And for the entrance of the D’vir (a Tanach term for Kodesh HaKodashim) he (Shlomo HaMelech) made doors of Atzei Shemen wood, the doorpost within the frame having five angles. (The frame of the entrance to Kodesh HaKo- dashim in Bayit Rishon was pentagonal.) And as for the two doors of Atzei Shemen, he carved upon them carvings of Cheruvim and palm trees and open flowers and overlaid them with gold; and he spread gold upon the Cheruvim and upon the palm trees." In Bayit Sheini, two enormous parallel curtains separated the Heichal from Kodesh HaKodashim, each forty Amot high and twenty Amot wide. The outer Parochet was configured so that it bent slightly inward at the top so that it "looked like a covering." The southern end of the eastern curtain which faced the Heichal was looped backward on itself and held in place by gold clasps so that there was an opening at the southern end of this curtain. Similarly, the lower part of the northern end of the western curtain which faced Kodesh HaKodashim was slightly open. During the Yom Kippur Avoda, the Kohein Gadol entered Kodesh HaKodashim four times. He would pass through the opening on the southern end of the eastern curtain and walk through the entire width of the Heichal between the two curtains. When he reached the gap between the edge of the western curtain and the northern wall, he turned left and entered Kodesh HaKodashim. This arrangement also effectively prevented people from "feasting their eyes on Kodesh HaKodashim". Basing himself on the concluding Mishna of Chagiga, the Tanna R. Chanina ben Antigonus, came to a different conclusion. "There were two Parachot, one 'spread out' and hanging in place and the other Parochet folded and kept in reserve. If the 'spread out' Parochet became ritually impure, they would take it down and ‘spread out’ (i.e. hang) the (ritually pure) folded curtain in its place." (Tosefta Shekalim 3:15).

"R. Simeon ben Gamliel said in the name of R. Simeon the son of the Prefect, 'The Parochet was one Tefach (between 8 and 9.67 cm.) thick and was woven on a loom of 72 rods (or "woven of 72 strands"), and over each rod was twenty four threads… It was made by 82 young girls and they used to make two every year…" (Shekalim 8:5). Because of variant readings in the Mishnaic text, the commentaries disagreed as to the exact meaning, and the intepretation cited above (i.e. the 82 young girls) was not universally accepted. One version of the text seems to mean, "..at a cost of 82 myriad. Another interpretation is that the "82 myriad" refers to the number of strands in the Parochet. Even though great care was taken that these Parachot be woven in purity, nevertheless, they required immersion upon completion. "Rabbi Yitzchak ben Nachmani said in the name of Shmuel, 'In three cases did the Sages speak in exaggerated terms … one case was the Parochet… 300 Kohanim were needed to immerse it'" (Chullin 90b). The exasperated Rambam (Shekalim 8: 5) could only exclaim, "Everything said about this curtain is an exaggeration!" The new curtains were then displayed on Har HaBayit so that "the people could see how beautiful the workmanship was". Beit HaParochet, the workshop where the two Parachot were made, was certainly very large and we do not know where on Har HaBayit it was located. It had to have room for the huge loom necessary to weave such enormous curtains, the weavers, the work tables and adequate storage facilities. Beit HaParochet was one of the places where the Leviyim stood guard in the Beit HaMikdash compound at night. The Mishna (Middot 1:1) states that they stood guard, "...at the Chamber of Lambs (a chamber in Beit HaMokeid in the north of the Azara), at Beit HaParochet and behind the place of the Mercy Seat (i.e. behind the western wall of the Bayit itself)." Even though Beit HaParochet is included in a list of places situated either in the Beit HaMikdash itself or immediately adjacent to it, logis- tically, it is difficult to pinpoint the possible location of such a large workshop in the proximity of the Mikdash.

Located to the west of the Heichal, Kodesh HaKodashim, "inaccessible and inviolable" (Josephus), was twenty Amot square and forty Amot tall. In the Mishkan and in Bayit Rishon, the Aron HaBrit, (Ark of the Covenant), reposed there. The dimensions and attributes of the Aron HaBrit are meticulously detailed in Shemot 25:10-16. "After the Aron was taken away (near the end of Bayit Rishon), a stone remained there from the time of the first Prophets and it was called Shetiya, "Foundation Stone". It was three fingerbreaths above the ground…" (Yoma 3:2) The later Midrashim, such as Perkei D'Rabbi Eliezer, supply additional "biographical" details. The Even HaShetiya, as befitting that physical point around which the universe "revolved", was the first entity to be created. In a Midrashic expansion of Bereishit 28:10-20, Jacob took twelve stones, which stood for the future tribes of Israel, arranged them around his head, and lay down to sleep. Jacob dreamt of a ladder set on the ground reaching to the heavens, with angels ascending and descend- ing. When he awoke, he took the stone (the 12 stones had miraculously united into one) and set it up as a memorial pillar. Then he anointed the stone with heavenly oil and vowed; "If G-d will be with me, and guard me on this way that I am going; will give me bread to eat and clothes to wear; and I will return in peace to my father's house and the Lord will be my G-d, then this stone which I have set up as a pillar shall become a House of G-d…." Afterwards, G-d sank the anointed stone deep into the center of the earth and then hundreds of years later, raised it to form the floor of Kodesh HaKodashim. Aside from the Cheruvim topping the Aron HaBrit in Bayit Rishon, there were two other representations of these celestial beings in Kodesh HaKoda- shim. Shlomo HaMelech made two colossal Cheruvim ten Amot tall, which were positioned to the north and to the south of the Aron and their wings spread high over the Aron below. Josephus commented, "Nobody can tell or even conjecture what was the shape of these Cheruvim". In Bayit Sheini, these giant Cheruvim were not restored. The walls and the ceiling of Kodesh HaKodashim were also covered with gold. People who dedicated gold to the Beit HaMikdash could donate it in the form of beaten sheets to embellish the walls of Kodesh HaKodashim. Some of the surplus funds from the annual half-shekel Temple tax required of every male Israelite, was also used to beautify Kodesh HaKodashim with sheets of gold. Under normal circumstances it was forbidden for anyone to enter Kodesh HaKodashim except the Kohein Gadol performing the Avoda of Yom Kippur. <to be continued>

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 #84. 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.

Okay, in the part about Yeshivish last week, I got the TO-LA-DA business wrong. My fault, not YL’s. Thank you to the many (at least 8) readers who called the mess-up to my attention. Isn’t email a wonderful thing?

It goes like this. There are 39 categories of Melacha that are forbidden on Shabbat. They are known as AVOT MELACHA. (Singular: AV.) Each category has other MELACHOT that are offspring of the AV. Take, for example, the AV MELACHA of ZOREI’A, planting. Putting seeds in the ground and tamping down the soil over them on Shabbat is a violation of the AV MELACHA. Those things that help plants grow are called TO-LA-DOT. For ZOREI’A, some of the TOLADOT are watering, pruning, fertilizing, weeding. Oh, almost forgot. This isn’t a Hilchot Chabbat column. Sorry.

The singular of TOLADOT is TOLADA. Most of the feedbackers pointed to many occurrences of the word in the Gemara and other sources as proof that it actually was a word. Pruning is a TOLADA of ZOREI’A. Pruning and watering are TALADOT of ZOREI’A.

Now we come to two other forms of the word. Both are called the S’MICHUT form of the word. The TOLADOT (offspring) of NO’ACH can be referred to a TALADOT SHEL NO’ACH, or, as the Torah puts it, TO-L’DOT NO’ACH. TO-L’DOT is the S’MICHUT form of TOLADOT. And in singular, TOLEDET is the S’MICHUT form of TOLADA. That’s the story.

(The other people whose names follow TO-L’DOT in the Torah are ADAM, B’NEI NO’ACH, SHEIM, TERACH, YITZCHAK, YISHMAEL, AHARON.)
Again, sorry for the confusion.

Speaking of Stand-alone words and their S’MICHUT forms... In Ki Teitzei, we had the mitzva (among many others) of SHILU’ACH HAKEN. KEN. Bird’s nest. The word in the Torah is KAN, because the word is connected to TZIPOR. KAN TZIPOR. But KEN. Many people say SHILU’ACH HAKAN, but the correct word is KEN when it stands alone.

On another subject...
EIN LAMIKRA HASHALEIM contains a section called EIM LAMASORET, which is a list of ‘flagged’ words and phrases throughout the Torah and Megilat Esther that are easily or commonly misread.

For several sedras of D’varim, there is a list of words that are verbs, second person future, that are formed by a VAV HAHIPUCH acting on a past tense form and switching it to future tense. Ki Tavo’s list includes V’LAKACHTA, V’SAMTA, V’HALACHTA, V’AMARTA... (there are 11 words on the list), all of which are accented MILRA (on the last syllable). These words are flagged because accenting them MILEIL, as would be correct for the past tense form without the tense-flipping VAV, changes the meaning of the word and is an error that requires the BAAL KOREI to repeat the words correctly.
Not on the list is the word U’VATA, and you shall come. The word appears 24 times in Tanach, sometimes as u-VA-ta (MILEIL) and sometimes as u-va-TA (MILRA). If the first letter of the following word is an ALEF, then UVATA is MILRA. This is so for 10 of the 11 times it happens in Tanach. One time (D’varim 12:26) it is u-VA-ta, even though the next word begins with an ALEF. (This exception is ‘blamed’ on the TROP note on the word which strongly separates it from the next word.) The other 13 occurrences are all MILEIL, being followed by non-ALEFs. It seems to follow from this that a mistake in accenting UVATA would not be considered as changing the meaning (since both u-VA-ta and u-va-TA mean “and you shall come”).

Parsha Pix
Much less busy than the last few ParshaPix.
Upper- right is the Bikurim story. Basket of first fruits placed at the side of the Mizbei’ach.
The bringer is smiling the ultimate smile, as the Torah commands us to rejoice in all that G-d has given us.
And smilie is reciting (speech bubble) about going down to Egypt and about being brought out of Egypt and taken to Eretz Yisrael.
Upper-left is HASHKIFA... G-d, look down upon us from on high...
One of the blessings mentioned in the sedra is that if we keep the Torah, then we will be “heads” not “tails. See the two shekel coin images.
Below the coins are the 12 stones upon which were engraved the Torah (or parts of it).
Lower-right is the opened treasure, as we ask of G-d. That treasure is in the form of beneficial and timely rains, and the bumper crops that result from good and plentiful rain.
Which leaves us with three TTriddles to add to the ones you find at the bottom (or elsewhere) of some pages.

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 (KI TEITZEI) TTriddles:
[1] Proper and helpful for the soldier,but fatal for whom, by whose hand?
[2] In the first order in Hebrew;in the second in Aramaic
[3] How does the kohein open the sedra this week?
[4] Be straight & good...and send the mother bird away
[5] Not Adomi or Mitzri, but what yes

Plus a few unexplained elements in the ParshaPixThis was problematic, since none of the ParshaPix pieces were explained (due to lack of space in last week’s issue). But we’ll manage...

And the envelope please...
[1] Several solvers got this one. The answer is YATEID. In the context of a soldier, it is a mitzva - and therefore proper - and helpful for him to have a digging tool among his equipment, so that he can take care of his physical needs without “dirtying” the army camp. The word YATEID also refers to a tent peg, which proved fatal for Sisra at the hand of Yael.
[2] The TTriddle was also solved by several solvers, though not as many as solved [1]. The word KIL-AYIM means mixture and is used in the Torah for several mixture prohibitions including cross-breeding of animals, mixing seeds in a field, growing grain and grapes together, and Shaatnez. KIL-AYIM is also the name of a tractate of Mishna in Zera’im, the first order of Mishnayot. Targum Onkeles renders the word EIRUVIN, which means mixture in Aramaic. EIRUVIN is also the name of a tractate in MOED, the second order of Mishnayot.
[3] No one got this one, and I was surprised. There were a few attempts, which were much more serious than the intended solution - so, nice try guys (and gals). I’m almost afraid to give the answer, because I can here the groans already. But... The kohein opens the sedra (with the first Aliya, as usual) with KEYS. Open. Keys. Get it? That’s all there is to it. The kohein’s Aliya not only begins (opens) with KI TEITZEI, but there are three parshiyot in that first Aliya, each starts with KI and there are 5 KIs total in the kohein’s portion. There are 50 KIs altogether in Ki Teitzei. That’s a lot. And that’s why this TTriddle was made, and that is why there is a KEY in the ParshaPix. And that is why the OU’s email publication, SHABBAT SHALOM, had the question: Why is Ki Teitzei like more than half a piano? A piano has 88 keys, and the sedra has more than half that number...
[4] This was a relatively straightforward TTriddle which some people solved nicely. The phrase L’MAAN YITAV LACH, so that it will be good for you, appears four times in the Torah. One of the times is with the mitzva of Shilu’ach HaKen, from Ki Teitzei. Two of the other times, the phrase appears with “Be straight and good...” (The other time is related to the prohibition of eating (drinking) blood - not part of this TTriddle.) Know that most TTriddles are meant to point out things, SDT-style, not just as riddles. As such, the TTriddles report in each week’s TT (which you are reading right now) on the previous week’s TTriddles, is meant for all Torah Tidbits readers, not just those who enjoy riddles and word-play. Specifically, here the observation is that the Torah most often does NOT give reasons or rewards for observance of mitzvot. When it does, we should sit up and take notice. To tell us to be straight and honest and good is a broad way of saying follow the Torah and keep the mitzvot. So it does not surprise us to see the encouraging follow through of the Torah’s words L’MAAN YITAV LACH. But then to see the phrase used for a specific mitzva - Shilu’ach HaKen, becomes particularly noteworthy. Rashi’s comment is: If on such a light, easy, simple, cost-free mitzva, the Torah promises such great reward, how much more so for mitzvot that require great effort and dedication on our part.
[5] Here too there were several solvers who had decent, fine, respectable answers, but not exactly the one I was looking for. The command for our treat- ment of the Adomi and Mitzri people is LO T’TA-EIV, do not detest, abhor the ADOMI, because he’s your brother, nor the MITZRI because of experience that we had in their country. (Rashi says that it refers to the earlier days when Yaakov and family were treated well.) The intended solution of this TTriddle related to the word T’TA-EIV (and not any variation of the word, as was used by several suggested solvers). T’TA-EIV appears only one other time in Tanach. T’hilim 107:18, where the ‘what?’ is KOL OCHEL, all food.
As mentioned earlier, the regular ParshaPix was not explained at all in last week’s TT, so EB (among others) decided to play it safe and consider the whole PP as part of the TTriddles. Thanks for your effort. Much of the ParshaPix elements were easy to match content from the sedra. But some was not. In the lower-right corner was a Purim grogger. That was an obvious reference to the Amalek parsha at the end of the sedra. The command to wipe out Amalek directly translated into obliterating the sound of Haman’s name by making noise when it is read in the Megila. There was a second, subtle connection between KI TEITZEI and Megilat Esther. And that would have been TTriddle-level. KACHA YEI’ASEH LA’ISH... So shall be done to a man... Haman’s suggestion to show honor to a person whom the king wanted to honor included marching him through the streets... and proclaiming: Thus shall be done to a person whom the king wishes to favor. In the parsha of YIBUM, when a man’s brother refuses to take his brother’s widow... part of the Chalitza ceremony includes the proclamation: KACHA... So shall be done to a man who does not build his brother’s “house”.
The aardvark and giraffe tied together is a Torah violation of “Do not plow with an ox and a donkey together”. Not just in the spirit of the prohibition. Not just rabbinic extension of the prohibition. Torah violation. So explains our Oral Law.
One more element, hard to make out in the printed TT. Not very much more easily indentifiable in the web-version of the ParshaPix. Last year’s ParshaPix for Ki Teitzei had Pyramids, which represented the repeated commands to remember the Egyptian experience. We wanted to replace the Pyramids with something else that would serve equally well as a representation of Egypt. What comes to mind? Hieroglyphics, of course. Next step: web search. The search resulted in over 85,000 sites, one of which is www.quizland.com/hiero.htm, which allows you to enter words or names and the output is in hieroglyphics. For whatever its worth (as the expression goes), here is hieroglyphics for the word TIDBITS. It was supposed to stand for the abovementioned references in the sedra to our experiences in Egypt.

This week's TTriddles:
[1] Under but not on
[2] SHOW
WIN
[3] Hey, we didn't either!
[4] 2/6 + 2/2 + 2/2; 4/6 + 2/2
[5] Pesach, Shavuot, Sukkot, Chanuka
[6] Give & take, why & say
[7] The ultimate of line makes an even dozen
[8] Bikurim & Pesach Anagram
[9] 14 in Tanach, including 11 in Torah, including 5 in D'varim including 3 in Ki Tavo

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NESTO - Native English-Speaking Teen Olim
Good Shabbos you all.
We've decided in NESTO to have a theme each month.
And at the beginning of each "peula" (activity) we start with a Dvar Tora related to the theme.
This is the month of Elul - the time for teshuva,
Just by trying to understand the simple definition of teshuva, you see that "tashuv" means 'come back' - return to your source… In that case we can ask a question: how is it that a secular Jew who starts to keep mitzvot is named a “baal teshuva"? After all, he is not returning to anything - he's begin- ning something new. I'm not saying it's not amazing - it is, but one thing it isn't - it isn't "lashuv"?
Let's try and look into this:
In the introduction to Rav Kook's Orot HaTshuva, Harav Philberg discusses three "falling points"
1. At the beginning of creation G-d had a plan for a world judged with Midat HaDin (justice) that "fell through". And the world, as we know, is judged with Rachamim (mercy) - this was the first nefila (falling short).
2. The second nefila was of the human race, which lead to our expulsion from Gan Eden.
3. When we, as simple people, do something wrong or go astray we're actually bringing ourselves into the third "nefila", the third circle of sin.
First - creation
Second - the human race
Third - our personal wrong doings
Now we can understand that even a "baal teshuva" who knew nothing before is, in fact, returning. He is bringing himself back, the human race, and creation to its source. This mitzva of "teshuva" in incumbent on all of us. Each one of us has a different task, each one is a pebble on the way; the teshuva of each and every one of us brings us a step closer to the original blueprint of creation, WOW! We have such power brothers and sisters. Our teshuva could change the world!
Hope we succeed in our mission!
P.S. Hope you enjoyed the dvar torah if you have any comments you are more than welcome.
NESTO has some new madrichim. And is still looking for a few more.
The "LEMUDIA" (help with homework) is still waiting for your call 02-5667787 / 244
Have a meaningful Elul,
Love, Tanya
No Elephant Smiles Too Openly - now your turn
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Sundry
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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

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Wednesday, Sep. 17, ‘03 • To help us usher in the new year we are offering a Pre-Rosh Hashana Luncheon at Heimishe Essen Restaurant; It is Meat Mehadrin on Rechov Keren Kayemet Rechavia and the food is delicious and delectable, Lunch will be served at 1:00pm • Followed by a lovely Walking Tour of Shaarei Chesed which is just beyond the Restaurant, with none other than Esther Schlisser, She is known for her warmth and excellent tours specifically in Shaarei Chessed, where she grew up • 60NIS for members • 70NIS for non-members, Limited to 30 participants - Reservations Required by Mionday Sep. 15, noon • Shulamit’s tiyulim are always treats; Come! You’ll surely enjoy her delicious sweets

Come with us for a delightful Double-Header One-Day trip on Thursday, September 18th (for both men & women) to the new International Spa at Ein Bokek (separate bathing only), Also... Kibbutz Almog to tour the fascinating Museum of the Dead Sea Scrolls; We will leave from the Israel Center, proceed first to the Museum and then on to the Spa, which is equipped with separate beaches, indoor mineral water pools, and an invigorating Sauna. Men & women completely separate. Bring your own lunch, drinks and all bathing clothes etc. Bring you own towel or rent it for 5NIS • 120NIS for member • 130NIS for non members • Sign up immediately, space limited • Shulamit’s tiyulim are always treats; Come! You’ll surely enjoy her delicious sweets

Chol HaMoed Sukkot - Tuesday, October 14th • The Historical Western Route of Binyamin: A fun day for all ages: 09:00: Departure from Israel Center; 10:00: Home hospitality in sukkot of the families of Dolev; 11:00: Celebrate with the yishuv at a Simchat Beit HaShoeva marking 20 yrs. since the establishment of Dolev (activity for kids as well); 12:30: Departure ; 13:00: Join the community Sukkah in Neve Tzuf for lunch, Swim in the new, indoor swimming pool (seperate), Walk the trails in the natural forest,learn about the flora and fauna from the local experts, Visit Military base in Neve Tzuf; 16:00: Departure to Jerusalem • 125/135NIS all inclusive (incl. transportation, lunch, activities)

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.

Sheraton-Plaza, Jerusalem, valid September 12-13, 19-20
SHABBAT: 1050NIS per couple, F/B

Park Plaza, Jerusalem, valid midweek thru September
485NIS per couple per night, H/B

Kibbutz HaGoshrim, valid midweek thru September
400NIS per couple per night, H/B

Ruth Rimon Inn, Tz’fat, valid thru September
MIDWEEK - 540NIS per couple per night, H/B

Renaissance, Jerusalem, valid September 14-18, 21-25
MIDWEEK: 470NIS per couple per night, B/B
includes entrance to health club and indoor pool

Renaissance, Tel Aviv, valid September 21-25
MIDWEEK: 470NIS per couple per night, B/B
includes entrance to health club and indoor pool

Astoria, Tiberias, valid September 14-18
MIDWEEK: 380NIS per couple per night, H/B

Eden Inn, Zichron, valid September 18-20
2-night package: 980NIS per couple. h/b

Sukkot Specials
1. Eden Inn, Zichron, Glatt Mehadrin, valid October 10-18
640NIS per couple per night, H/B

2. Renaissance, J’lem, CHAG (Oct. 10, 17): 1390NIS per couple per night, F/B
Chol HaMoed (Oct. 11-16): 620NIS per couple per night, B/B

3. Carlton, Nahariya, valid October 10-18
2-night package, 1270NIS per couple, H/B

4. Holiday Inn, Ashkelon, valid October 10-18
Glatt-Mehadrin, 1015NIS per couple per night, F/B

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The Back Page of TT585
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations).
No one will be turned away for lack of ability to pay.
(Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

“Early Shabbat Minyan” Mincha will be 15 minutes before PLAG; Kabbalat Shabbat & Maariv after PLAG.; This week: Ki Tavo 5:17, Nitzavim-Vayeilech 5:09

Shabbat afternoon, 5:00pm (Mincha at 6:00), Shabbat Parshat Ki Tavo, 16 Elul, Sept. 13th • Shiur on Pirkei Avot by Kalman Walker

Motza’ei Shabbat, September 13, 9:15pm • Shifting Family Paradigms; Do you wish you could delvelop more of a common language with your teenager? Are you searching for a way to make the teenage period in your home not only tolerable but also joyful and companionable? Come and discover new and powerful skills in PARENT-TEENAGE COMMUNICATION • The lecture is an introduction, free of charge, to a course by Simcha Poupko T’NUFA Improving Family Interactions

Sunday thru Thursday
10:00am 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)
resumes iy"h after Sukkot Daf Yomi by Rabbi Shmuel Halpern
4:30pm 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
Sunday, September 14th is...Health Day at the Israel Center; Organized by Tovei Ha’ir Residence in conjunction withthe Jerusalem Municipality • 10:00am - 8:00pm
Morning Program: 10:00am - 2:00pm
Medical checkups: blood pressure, weight, sugar levels, eyesight and hearing tests, dentist check up by professional nurses of the public health department of the Jerusalem Municipality (free of charge)
Advice and Booths: “Opticana” Eyesight aid accessories, Reflexology, Shalem Institute, Yad Sarah, Kupat Cholim Meuchedet, Rimonim (Legal consultation for the third age), natural cosmetics, magnetic treatments, eye tests by a mobile station, hearing aid accessories and more
Stands of food with “Samples”: Tnuva, Berman Bakeries, Soya Zuriel, Natural products by Nitzat Haduvdevan and more
Afternoon program: 4:00pm - 8:00pm, Health lectures program
4:00-5:00pm - Prof. Gotsman, Prof. of Cardiology Hadassah Medical Center, Prevention of Heart Disease
5:00 - 5:45pm - Dr. Henry Hashkes, Specialist in Clinical Hypertension, Update on High BP and Stroke
5:45 - 6:30pm - Prof. S. Adler, Gastroenterology Bikur Cholim, Heartburn is more than Heartburn
6:30 - 7:15pm - Dr. M. Seelenfreund, Senior Opthamologist, The Ageing Eye
7:15 - 8:00pm - Dr. S. Shilo, Endocrinology,What’s New in Osteoporosis
Free Entrance • Free transportation from Tovei Ha’ir to the Israel Center: Morning: 10:00am, 12:30pm (back), Afternoon: 3:30pm, 8:00pm (back) • Please register at Beit Tovie Ha’ir with Miri or Milka (for transportation)

N'shei Library - 10:30am - 12:45pm
9:30am (women) The Shriek of the Shofar, The Sound of the Sabbath with Golda Warhaftig
10:30am (women) Yom Kippur Machzor • Tonia Frohwein
11:30am (men & women) Are we coming or going? Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Torah: "The Book of Humankind"?, Rabbi Chaim Eisen
SUN Sep. 14 • 8:30pm • Helen Newman Memorial Lecture;Illustrated guided tour of the Beit HaMikdashPreparations for Yom Kippur given by Catirel Sugarman Sponsored by Cyril Newman & family

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Chana and T'filla • Pearl Borow
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36 (men and women) • Jewish History series: After the Churban with Dr. Henry Goldblum
11:36am (women) ELUL - A Time for Renewal; Workshops on planning your own self-renewal, Mondays: September 15,22 • Aviva Nissim
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
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 • Mishnayot: Birkat HaKohanim by Rabbi Aharon Adler
2:00 • Hebrew Reading Ulpan with Chani Abramson
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
Monday, September 15th, 8:00pm • The State Dep't will not demand that the Saudis stop funding terror; The State Dep't distributes false data concerning PLO schools; The State Dep't conducts military training of PLO terrorists; All this without US Congressional knowledge or approval, Join the new Jerusalem Congressional task Force to learn how to work with the US Congress to offset State Dep't policy by David Bedein Israel Resource News Agency
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, September 15, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162
8:30pm • AM SEGULA: “Curing the Jewish Heart” series with Eli Yosef: Historical overview of the Exile and Redemption

TUESDAY
N'SHEI LIBRARY - CLOSED
9:00-10:00am • The Rosh Hashana Machzor with Rabbi Aharon Adler
10:15-11:15am • A Timely Parsha: Nitzavim-Vayeilech with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 054-690-330 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am T'shuva to Geula Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
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 Unique Status of Yerushalayim by Rabbi Aryeh Weil
Tuesday, September 16th - 8:00pm • Back Pain Workshop with Andy Haas
Tuesday, September 16th - 8:00pm • T‘shuva and the Healing Process with Prof. Joshua Werblowsky, Clinical professor of psychiatry, Drexel University College of Medicine, Philadelphia, Pa. (and Oleh Chadash)

WEDNESDAY
9:00am • The Special Foodsof Rosh HaShana with Rabbi Macy Gordon
9:30am (men & women) Towards More Meaningful Davening, (Yamim Nora’im Davening - bring RH Machzor if you can) by Dr. Joel Luber
10:30am • Do T’shuva and Achieve Geula by Rabbi Moshe Gorelik
Wednesday, September 17th - 11:00am • Back Pain Workshop with Andy Haas
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 Seven Haftarot of Nechama by Mrs. Pearl Borow
2:00 • Hebrew Reading Ulpan with Chani Abramson
3:00-5:00 • Women's Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us!
3:00pm • (men & women) Women in Tanach with Pearl Borow
Wednesday, September 17th, 16:00-22:00 • Root & Branch Association (in cooperation with the Israel Center)
“September 11th” SymposiumHas the Dust Settled or are we still in the Darkest Moments? Torah Perspectives on the Tragedy • Chair: Dr. Mori Bank, B.D.S., D.M.D.
16:00 Standing at the Threshold of Time (film)
16:30 Living History: These Incredible Times - Rabbi Pinchas Winston
17:30 9/11 B'Mikre (By Chance?), Professor Avner Shaki, former M.K. and Minister of Religion, together with Mrs. Nechama Shaki
18:00 Beloved Mitzvot and Miracles by Rabbi Yisrael Pesach Finehandler
19:00 Break (refreshments/dinner on sale at Israel Center Cafe)
19:30 Giving thanks to G-d for protecting our Son and all HaShem's Hatzolah Volunteers - Eliezer & Phillyis Solomon Parents of Naphtalie, Hatzolah volunteer in the first ambulance to arrive at the World Trade Center
20:30 Twin Towers and Torah Codes: Light Through the Darkness Rabbi Matityahu Glazerson
Concluding Remarks: Ze'ev Breier, Author, "Even in the Darkest Moments: True Stories from Those who Survived One of the Biggest Terror Attacks in U.S. History" (Jerusalem, 2002) • Info: rb@rb.org.il •