Halachic Times for Jerusalem Israel Summer Time
Correct for TT #584 • Ranges are for THU-THU, 7- 14 Elul - September 4 - 11
Candle lighting - 6:23pm (earliest - 5:40pm)
Havdala - 7:36pm (Rabbeinu Tam - 8:11pm)
Earliest Shacharit 5:25-5:30am
Sunrise - 6:16-6:20pm
Sof Z'man Kri'at Sh'ma - 9:27-9:28am (8:40-8:42am)
Sof Z'man Shacharit - 10:30-10:30am (9:59-10:00am)
Chatzot (halachic noon) - 12:38-12:36pm
Mincha Gedola (earliest Mincha) - 1:11-1:08pm
Plag Mincha - 5:40½ - 5:33pm
Sunset - 7:05 - 6:56pm (7:00-6:51pm)

Shabbat times for other cities: (Ki-Teitzei)
Candles (earliest) city Shabbat out
6:40pm (5:41) Raanana 7:37pm
6:40pm (5:41) Beit Shemesh 7:36pm
6:40pm (5:42) Netanya 7:37pm
6:40pm (5:41) Rehovot 7:36pm
6:20pm (5:41) Petach Tikva 7:36pm
6:40pm (5:41) Modi'in area 7:36pm
6:40pm (5:41) Be'er Sheva 7:36pm
6:39pm (5:40) Gush Etzion 7:36pm
6:40pm (5:40) Ginot Shomron 7:36pm
6:23pm (5:39) Maale Adumim 7:34pm
6:30pm (5:39) Tzfat 7:37pm
6:40pm (5:40) K4 & Hevron 7:37pm

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...
For those who have not yet said Kiddush L’vana this month, this Motza’ei Shabbat (Ki Teitzei) is a perfect opportunity. It is “only” the eve of the 10th of the month - several more nights remain before the last op, which happens to be Wednesday, September 10th. The Molad was Wed. August 27th at 4:22pm (Israel Summer Time). Adding 14 days, 18 hours 22 minutes (which is half way between two Molads), we come to Thursday, September 11th at 10:44am. This means that all night long on Wednesday, one can still say K.L.
On another note, Mars will be noticeably bright in the night sky for several weeks. We are past the closest approach, but it still stands out as the jewel of the sky. The Moon is waxing now (getting bigger and brighter and staying out longer), which will detract a little from Mars’s brilliance. But it is still beautiful.

LEAD TIDBIT:
Bottom Line: Mitzvot
A look through Ki Teitzei calls your attention to the prominence of Mitzvot in the life of the Jew. They come in many shapes and sizes, in the Torah in general and in Ki Teitzei in particular. There are mitzvot between G-d and man, as well as between a Jew and his/her fellow. There are mitzvot that are dependent on the Land of Israel and others that can be observed all over the world. There are mitzvot that seem to be very logical and based on common sense. And there are enigmatic mitzvot that belong to that special class of CHUKIM, which defy logic and clear understanding.

The well-known mishna from the end of Makot that is borrowed to conclude each chapter of Pirkei Avot and as a finale to various and sundry shiurim on all subjects, is brought to mind by the plethora of mitzvot in Ki Teitzei. Rabbi Chananya b. Akashya says: G-d wanted to give (opportunity for ) merit to Israel, therefore he heaped upon them (us) Torah and Mitzvot. It does not say: Therefore He gave us Torah and Mitzvot, but rather He heaped upon us Torah and Mitzvot. We should be filled with a sense of gratitude to G-d for the mitzvot that He gave us and for the commitment to them and Him that He demands of us. As corny as it might sound, G-d WANTS to give us merit; that’s why He gave us the Torah. He didn’t give it to everyone on Earth. Only to us, the People of Israel. Many times throughout the Torah, we are reminded that the mitzvot are the essence of the “deal” that G-d has made with us since the birth of our nation, and for centuries before that.

That deal was made to all of us, in every generation. We must do mitzvot, with a good attitude, with sincerity, with a fear and love of G-d, with a happy feeling of Chosen-ness, with a challenge to rise above the mundane physical world and become spiritual and holy people (but firmly rooted to the same mundane world we try to rise above. Let Ki Teitzei be a reminder of the beautiful world of mitzvot that is ours and let us in this month of Elul recommit ourselves to them.

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.
This is THE sedra for which these notations were made.
Note: Just about every explanation in this sedra is a MITZVA WATCH; therefore, we will not label them as such.

Kohen - First Aliya - 12 p'sukim - 21:10-21
[S>21:10] The "beautiful captive": A Jewish soldier must resist the "normal" temptations of battle, but is permitted to take a captive woman only according to the approved Torah procedures [532,A221 21:11].

This is not an ideal situation; commen- taries consider this to be one of the mitzvot that is a "concession to the base inclinations of a man" in the heat of battle. Nonetheless, these mitzvot are part of a reality of Jewish Life (in different times, perhaps) and they do tell us (even today) something about the difference between armies of the world and the Jewish army. We are not supposed to behave like other people - even in the "heat of battle".

If he decides after the one-month waiting period not to marry her, he must release her without abusing or humiliating her [533,534; L263,264 21:14].
[S>21:15] A man may not favor the son of his beloved wife over his firstborn from a "less-loved" wife. (Implication from the juxtaposition of these two topics is that marrying for the wrong motive likely leads to a "hated wife".)

This passage is the source of the firstborn's inheritance. Ramban counts two mitzvot here - the positive command to give the firstborn a double portion and the prohibition of not giving it to him. Rambam and the Chinuch include the rules of the firstborn as part of the laws of inheritance from Parshat Pinchas and not separately here. This is just one of many examples of different countings among the Sages who attempted to identify the traditional 613 mitzvot.

SDT The Vilna Gaon sees a hint to the double portion of the B'chor in the letters of the word B'CHOR: BET-KAF- RESH. Each letter is double the letter before it - BET is double ALEF, KAF is double YUD, REISH is double KUF. (No other letters are like that.)

[S>21:18] The "rebellious son" is warned by his parents to mend his ways. If he continues to defy them, violates certain mitzvot, engages in a specific sequence of actions, and if he is of a specific age and at a particular stage of physical development, and his parents are healthy, normal, and deemed to be on equal levels of character, then, and only then, would it be possible to execute him as a "Ben Sorer U'moreh". Although it is (almost) impossible to reach that ultimate point - and sources indicate that there never actually was a case of "the rebellious son" - this portion of the Torah serves as a stern warning to wayward children AND their parents! Some mitzvot seem to be intended primarily as deterrent and Mussar.

Levi - Second Aliya - 9 p'sukim - 21:22-22:7
[S>21:22] Those executed by stoning were hung after death [535,A230 21:22] for a brief period before sunset. They were then buried [536,L66 21:23] with the hanging post to avoid extra embarrassment to the Divine image in which we were all created.

The hanging of the body after execution (in some cases, not all) serves as a deterrent for others and is part of the atonement process for the soul of the guilty party.

Using "Kal VaChomer", we are taught that burial, in general, and "as soon as is feasible", in particular, is the proper procedure for the dead [537,A231 21:23].
Note that although the Torah here speaks only of the executed "felon", the mitzva from the Torah includes burial of all Jewish dead. This is not a Rabbinic deduction, extension, or legislation - it is part of Torah Law - the Oral Law.

[S>22:1] One is required to return identifiable lost objects to their rightful owners [538,A204 22:1], even if doing so is difficult. One cannot ignore this responsibility [539,L269 22:3] even if it is easier to just leave the object alone.

Technically, the laws of LOST & FOUND apply to possessions of fellow Jews. However, with the potential for Kiddush HaShem and its opposite, depending upon what one does, it is important to go out of one's way to return a lost item to a non-Jew as well. This too is part of halacha, not just a nice thing to do.

[S>22:4] Nor may one ignore a fellow's beast of burden that has collapsed under its load [540,L270 22:4]. One is required to help his fellow load his animals [541,A203 22:4].

Sefer HaChinuch points out that this mitzva-pair apply to other animals, not just donkey, and they apply to people as well. If you see a fellow human over-loaded with what he/she is carrying (or trying to carry), it is a mitzva to help out. The Chinuch actually considers this a KAL VACHO- MER from the command regarding animals.

[S>22:5] Men and women may not interchange apparel [542,543; L39,40 22:5] nor do certain things that are specific to the opposite sex.

Targum Yonatan on this pasuk defines male apparel as the mitzvot of Talit and T’filin. Since these mitzvot are WORN, and not just performed, he considers them specific male mitzvot that women may not fulfill. Many other authorities disagree and consider women to be exempt from these two mitzvot, but not forbidden to them. The view of Targum Yonatan, even if not considered the definitive p’sak on the issue, is probably responsible for the Jewish facts of life - namely, that although many women accept upon themselves OTHER time-related posi- tive mitzvot from which they are officially exempt, this is not the common case with Talit and T’filin.

[P>22:6] When one happens upon a (kosher) bird's nest (in the wild), it is forbidden to take the mother bird alone or with her eggs/chicks [544,L306 22:6], but one may (must? this is the subject of a dispute with a decidedly kabalistic flavor on the side that suggests it is an imperative) take the eggs/chicks if one first sends the mother bird away [545,A148 22:7]. This is an enigmatic mitzva that defies logic. It is shrouded in mysticism, more so than most mitzvot.

Although our Sages attribute kindness to animals as the reason (or part of the reason) for some mitzvot - e.g. not muzzling an animal that is working with food, helping to unload a beast of burden, not plowing with an ox and a donkey together - they (our Sages) warn us against attempting to attribute kindness and mercy to this mitzva of SHILU’ACH HAKEN. If not muzzling an animal is an act of kindness, then it should apply to kosher and non-kosher animals alike. And it does. But Shilu’ach HaKen does not apply to non-kosher birds. Nor to kosher birds owned by a person. That alone (there are other factors) says that there is more to this mitzva than meets the eye. If you catch animals in the wild for a zoo, can you take an eagle mother and her chicks together? It isn’t forbidden by Shilu’ach HaKen, but does that mean it’s permitted? Maybe it is forbidden because of Cruelty to Animals. Can you take eggs away from an ostrich’s nest after chsing away the mother bird? [544,545] does not apply, therefore it might be permitted. And it might be forbidden. We cannot tell because we don’t know the whole story with this mitzva-pair.

Shlishi - Third Aliya - 29 p'sukim - 22:8-23:7
[S>22:8] One is required to build a protective fence around one's roof [546,A184 22:8]. One must remove all safety hazards from one's property [547,L298 22:8].
Oral law defines these mitzvot as more inclusive than just one's roof. Rabbinic law, "taking the Torah's lead", extends "safety & health" rules further into many areas. E.g. Primary smoking aside (a strong case can be made to consider this health/life threatening practice a Torah prohibition), it should be obvious that smoking in the proximity of others violates the essence of mitzva #547.

Regarding this mitzva, Rambam says that a person may not tell others: "Don't tell me what to do; if I want to risk my health or life, it's my business". This statement can make a person liable to the punishment of MAKAT MARDUT. This is something to keep in mind when you decide to "talk to" your favorite smoker.
One may not plant mixed grains in a vineyard [548,L216 22:9], nor may one eat the resulting products [549,L193 22:9].

Note: Sometimes, one may benefit from the result of a forbidden mixture. E.g. a mule may be used, even if produced in violation of the prohibition of cross- breeding. As opposed to this mitzva of "Kil'ai Kerem", which is forbidden across the board.

Note that MAAKEH and KIL’AI KEREM share one parsha, as opposed to the way things have been broken up so far in the sedra. Remember that PARSHIYOT are passed down to us through the generations as Halacha L’Moshe MiSinai. Sometimes we under- stand the parsha-breaks and some- times they can confuse us.
[S>22:10] Plowing with ox and donkey together is forbidden, as is the tying together of any non-compatible animals (or humans) for any purpose [550,L218 22:10].
Rambam holds that the Torah prohibits any combination of a kosher and non- kosher animal, based on the fact that the Torah's example is one of each. Rambam says that combinations of two kosher or two non-kosher animals is forbidden by Rabbinic law. Many authorities challenge Rambam's distinc- tion and say that it is all Torah law.
Do not wear Shaatnez (garments of wool and linen together) [551,L42 22:11]
...put tzitzit on all four-cornered garments that you wear.
As a mitzva, tzitzit was counted previously (in the end of Sh’lach), but its juxtaposition to Shaatnez here is an example of a positive mitzva that overrides a negative; a linen garment may have woolen tzitzit attached - this applies only when all aspects of tzitzit are observed, i.e. T'cheilet. That’s the theory, at least. Rambam bans wearing Shaatnez in Tzitzit, lest one fall asleep or forget to remove the garment at night, when one is exempt from Tzitzit and would therefore be in violation of Shaatnez, without the ASEI (positive command) to override the prohibition. This is an example of a rabbinic prohibition of something the Torah permits. There is another factor here that works against the ASEI pushing aside the LO TAASEI rule. There is a concept called: EFSHAR L’KAYEIM SH’NEIHEM. This means that when it is possible to fulfill the positive and not violate the negative, then the positive does NOT override the prohibition. Since a 4-cornered linen garment can have tzitzit of linen strings, it is possible to fulfill the mitzva of tzitzit without wearing Shaatnez. The exception to this is the string dyed T’cheilet, which must be made of wool. Therefore, with T’cheilet the ASEI would override the prohibition, because it is not possible to fulfill both. Nonetheless, Rambam’s objection still stands. One more point: Maybe we should be forbidden to wear 4-cornered garments of linen to avoid the “problem” of putting that wool thread of T’cheilet? The answer is NO. That’s the point of the override rule.
[S>22:13] It is a mitzva to marry according to Jewish Law and for the husband to write a K'TUBA for his wife with various promises and assurances [552,A213 22:13].
If a man had falsely accused his (betrothed) wife of infidelity, he may not divorce her (unless she so desires) [553,554; A219,L359 22:19]. Penalties are also paid to the girl's family for the insult.
[S>22:20] If the betrothed maiden did, in fact, willfully, intentionally have relations with another man, and there are kosher witnesses and properly ad- ministered warning, and all the other rules of evidence. then she is an adul- teress and is executed (stoning) by Beit Din.
[S>22:22] If a man and married woman has relations, knowing full-well the married status of the woman), and neither was forced, then they are both subject to the death penalty for adultery. (The prohibition is counted from Commandment #7 of the Aseret HaDibrot.)
[S>22:23] The same applies if the woman is “just” betrothed (this is more than the notion of engagement in our time). The specific incident of stoning is generalized to the mitzva upon the court to carry out the punishment of "stoning" when required [555, A220 22:24].
[S>22:25] Both consenting parties to a forbidden relationship are culpable. However, if it is possible to consider the woman an unwilling partner, then she must not be punished. We must not punish anyone who might not be responsible for their action [556,L294 22:26]. This is the source of one of Pirkei Avot's principles: Give everyone the benefit of the doubt. This does not mean that the person always deserves the benefit of the doubt. Maybe they actually sinned. The answer, it will have to be left to G-d to punish them; we are obligated to explain the situ- ation as in this example - certainly the girl screamed but there was no one to save her.
[S>22:28] A man who forces himself on an unmarried maiden must pay a fine to her father. If the girl wants to be married to the man, he must marry her and never initiate divorce (she, of course, may insist that she wants nothing to do with him and then the court will force him to divorce her). [557,558; A218,L358 22:29].
[S>23:1] A man may not marry his father's former wife (even after his death).
[S>23:2] Castrated men (it depends on how their situation happened) have marriage restrictions [559,L360 23:2]
[S>23:3] A "mamzer" has marriage restrictions [560,L354 23:3]. Mamzer is defined as the result of a union that is prohibited by the Torah, with a death penalty. This includes incestuous and adulterous relationships. A mamzer may marry a mamzeret or a female convert to Judaism.
[S>23:4] Amonite and Moabite males may not marry into the "Congregation of G-d" [561,L53 23:4], because of the cruel, inhospitable behavior of those two nations towards Israel. And, says the Torah, because they hired Bil’am to “bless” us. Nor may we ever offer those two nations peace as an alternative to war, as is required of other enemies [562,L56 23:7].
Note that the Torah is giving a reason for a mitzva, something that it rarely does. However, it is precisely the reason that allowed our Sages to declare Ruth the Moabite able to marry into the Jewish Nation. (It was the Moavite men who displayed that very offensive behavior, not the women.)

R'VI'I - Fourth Aliya - 17 p'sukim - 23:8-24
[S>23:8] OTOH, converts from Edom and Egypt are not to be discriminated against, but can fully integrate only from the 3rd generation on [563,564 L54,55 23:8].
[S>23:10] A military camp must be kept spiritually and physically clean. Sanitary facilities must be provided outside the camp and soldiers must be equipped with appropriate tools for maintaining proper sanitation [566, 567;A192,193 23:13,14].
An offshoot of this mitzva: entry to the Temple Mount (which has the halachic status of the Levite camp - reference here is to the area where the Beit HaMikdash and its courtyard DID NOT occupy) by people with certain types of ritual impurity is forbidden [565,L78 23:11].
Conceptually, we must realize that G-d's presence among us is affected by our moral behavior. Thus, these mitzvot have ramifications to Jewish society as a whole, and not merely in a military setting.
[S>23:16] A slave who has escaped his master and run to us for protection, may not be returned. Nor may we abuse a slave who seeks haven in E. Yisrael [568,569;L254,255 23:16,17].
[S>23:18] Prostitution is forbidden [570,L355 23:18] and its revenues may not be used for sacred matters [571, L100 23:19]. (Some sources consider sex between unmarried partners part of mitzva #570.)
[S>23:20] Although interest on personal loans may not be taken from a Jew, it is acceptable (and correct) to lend to non-Jews with interest [572,573;L236,A198 23:20,21]. This is so because society in general accepts the reasonableness of charging moderate interest on loans. Since a non-Jew can charge a Jew interest, the Torah gives us permission to take interest from them. Usury, loan sharking, would be recognized as a "universal" wrong-doing; the ban against any interest at all is a special spiritual requirement of the Jew.
[S>23:22] Pledges to the Beit HaMikdash must be fulfilled within the cycle of the three festivals [574,L155 23:22].
It is advisable to refrain from making promises, but once made, a person must keep them [575,A94 23:24]. (Hatarat N'darim provides an "out" for certain ill-advised promises.)

Chamishi - Fifth Aliya - 6 p'sukim - 23:25-24:4
[S>23:25] Workers are entitled to eat of the food they are working with [576,A201 23:25], but may not take extra without permission [577,L268 23:25].

[S>23:26] Workers mustn't reduce their efficiency by eating on the job [578, L267 23:26].

We see a beautiful balance in the area of Torah Law as it relates to boss- worker relations. On the one hand, the worker is allowed to eat from that which he picks. On the other hand, he cannot do this while he is actually working, as this would reduce his efficiency, thereby short-changing his boss. On the other hand, the boss must provide breaks during the day, when the worker is allowed to eat. On the other hand, the worker may not take any of the fruits home with him, without permission. Talmudic law adds to this list for both sides. Boss may not take advantage of worker, and worker may not take advantage of their boss.

[S>24:1] If a married couple wants to end their marriage, it must be done with a proper "get" [579,A222 24:1]. If a divorcee has remarried, and is subsequently widowed or divorced, she cannot remarry her first husband [580, L356 24:4].

Shishi - Sixth Aliya - 6 p'sukim - 24:5-13
[S>24:5] A man is exempt from military service during the first year of his marriage [581,L311 24:5], during which time he is to see to it that his wife is happy [582,A214 24:5].

One may not take vessels used for preparing food as a security against a loan [583,L242 24:6]. We must be sensitive to the needs of the borrower.

[S>24:7] Kidnapping and selling the victim is a capital offense. Kidnapping was already prohibited by Command- ment 8, LO TIGNOV (i.e. stealing a person). That was the "warning"; this is the "punishment". Both are needed.

[S>24:8] We must not remove signs of "Tzora'at" [584,L308 24:8].

Always remember what happened to Miriam. [Although Rambam and Chinuch do not count this "remember" among the 613, other mitzva-counters do.] What happened to Miriam is that she was punished for speaking ill about her brother Moshe and she was afflicted with Tzoraat; hence, the connection between these two p’sukim that share a parsha.

[S>24:10] We must not be overly forceful in the taking of a security from a poor person who has borrowed from us [585,L239 24:10]. We must not withhold that which has already been taken from him; if he needs it, we must return it to him [586,587; L240,A199 24:12,13]. Notice the positive-prohibi- tion pair of mitzvot that we have seen quite often in the Torah.

Sh'vi'i - Seventh Aliya - 28 p'sukim - 24:14-25:19
[S>24:14] We may not take unfair advantage of our less-fortunate workers. A day-laborer must be paid on time [588,A200 24:15].

[S>24:16] Close relatives may not testify against (or for) one another in criminal cases [589,L287 24:16]. There is also the implication here that a person will not be punished for deeds of his parents or children.

[S>24:17] One must not pervert justice even on behalf of an orphan [590,L280 24:17]. Securities for a loan must not be taken from a widow [591, L241 24:17]. Our experience in Egypt is to be remembered as the motive for many of these "sensitizing" mitzvot.

[S>24:19] That which is forgotten in the fields after harvesting must be left for the poor; one should not return for it himself [592,593;A122,L214 24:19].

[S>24:20] The previous parsha set down the rules of SHICH’CHA; this parsha adds rules for proper kind behavior when picking olives and grapes. Again we are reminded of our Egyptian experience. Even though Egypt was unspeakably cruel to us, our experience there is supposed to make us kind and sensitive.

[S>25:1] The punishment of makot (whipping) is to be administered by the courts to those found guilty of sins punishable thusly, but care must be exercised not to exceed the required number of lashes [594, 595; A224, L300 25:2,3].

Do not muzzle an animal when it is working with food [596,L219 25:4].

[S>25:5] The widow of a man without children is forbidden to marry anyone [597,L357 25:5] until... She either "marries" her brother-in-law (Yibum) [598,A216 25:5] or the relationship is severed by chalitza [599,A217 25:9], in which case she may marry anyone else.

[S>25:11] If person "A" is pursuing "B" to kill him, we mustsave B's life even if it means killing A [600,A247 25:12]. We cannot show mercy to the pursuer (A) [601,L293 25:12]. If it is possible to stop "A" without killing him, we must do so - to kill him in this case would be an act of murder.

[S>25:13] (Not only may one not use false measures, but) mere possession of false dry or liquid measures or weights is forbidden [602,L272 25:13]. Honest weights and measures is one of the pillars of society; G-d despises those who cheat in business.

[P>24:10] The final portion of the sedra is Zachor. We are commanded to remember what Amalek did to us on our way out of Egypt [603,A189 25:17]. The Jewish People as a whole are commanded to destroy the remnant of Amalek from this world [604,A188 25:18]. We must never forget what Amalek did [605,L59 25:19]. Techni- cally, these mitzvot apply to the specific Amalek nation. The idea, however, must be extended to the Amalek-types that have plagued us throughout Jewish history. These final 3 p'sukim of the sedra are reread for the Maftir. (They also make up Parshat Zachor. Baal Korei and congregation should have in mind the mitzva to remember Amalek. Even though the Sages fixed a time for this mitzva, it is essentially an untimed mitzva.

Haftara - 10 p'sukim - Yeshayahu 54:1-10
This is the 5th of the 7 haftarot of consolation. It prophesies an end to the Exile, a reconciliation between the People of Israel and G-d. G-d is likened to the husband of His estranged wife, Israel. The couple will reconcile, so to speak. G-d says that the Exile is to Israel as the Flood was to No'ach. He promises no more exile. No more anger. The Exile was temporary. His Love is everlasting.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 200 (part two) • GIFTS
We continue the topic of how gifts are acquired. Just as a seller of an item must be specific regarding the item that he is selling, so must a donor of a gift be specific regarding the gift. If it is not specific, there is probably a lack of the requisite intent on the part of Reuven to make a gift. For example, if Reuven, the donor, writes a deed to Shimon, the beneficiary, and the deed states that Reuven gives to Shimon "a portion of my land," or, "I give you all of my land except for one part", Shimon acquires nothing, since Reuven did not specify the exact gift he is making, and the extent of the gift cannot be ascertained from the words of the deed. Shimon does not have the option to demand the least valuable part of Reuven's property, since Beth Din cannot state that this is Reuven's intent. Without the owner's requisite intent, there cannot be transfer of ownership. However, if Reuven writes, "I hereby give to Shimon an area of two acres in my field A," this is sufficient to make the deed effective. Beth Din will award to Shimon two acres from the least valuable portion of field A. There is also an opinion that Beth Din will try to ascertain the intent of Reuven even where the words are not specific.

Whenever a gift is made on condition (regardless of whether the condition is made by Reuven, or by Shimon), and Shimon performs an act of acquisition of the gifted item, if the condition is complied with, the gift is effective; however, if the condition is not complied with, the gift is retroactively ineffective. The condition must be stated prior to, or contemporaneously with, the act of acquisition performed by Shimon. Once he has performed an act of acquisition, no condition can be added.

There are different types of condition that may be made by Reuven when he gives a gift to Shimon. A general gift to Shimon is his to do with as he pleases, that is, he has full dominion over the item once he acquires it with an act of acquisition. The halachah does not recognize any implication that Shimon is not the full owner of the item, to do with as he pleases, even if somehow there seems to be an implication that there is some limitation to Shimon's unlimited authority over the gift. The foregoing applies if the gift is made without any explicit conditions attached thereto.

However, Reuven can explicitly place any conditions he wants on the gift that he gives to Shimon, and the conditions will be effective. Assume that Reuven gives a gift to Shimon, whether real estate or personal property, upon the condition that, say, Shimon return the gift to Reuven immediately, or after any specified period of time, or that Shimon keep it during his lifetime only, or only during the lifetime of Reuven or any other person or persons. Shimon must perform an act of acquisition when he acquires the gift, and Reuven must perform an act of acquisition when he reacquires it. The gift is valid provided that it is returned to Reuven as stipulated in his condition. If the gift is destroyed, lost, or stolen from Shimon, he may return the money value of the gift to Reuven. In essence, Shimon has a gift of the use of the item during this specified time. If the condition is not complied with and the item not returned as stipulated, the gift is retroactively ineffective and Shimon must return to Reuven any profits made from the gift. For example, on January 1, ‘92, Reuven gave Shimon a field as a gift, conditioned upon its return to Reuven three years hence, on January 1, ‘95. During the three years, Shimon cultivated the field, sold the produce, and made a profit of $100. Shimon fails to return the field to Reuven on January 1, ‘95. Not only will Reuven prevail in Beth Din and receive back the field, but Shimon will have to pay to Reuven the $100 profit he made while he owned it. If Reuven makes the gift to Shimon "on condition that you return the item" and does not specify a time or does not specify "to me," then Shimon may return the gift at any time he wishes. However, if it is known that Reuven requires the item at a specific time, this is implied in the gift given on condition of return, and Shimon must return it to Reuven at that time.

The prime example of this law is seen is the following situation. Every male Jew must have an etrog, a lulav, and two other prescribed species of leaves during Sukkot, to be waved at several specified times during the synagogue prayers. There is also a requirement that the four species belong to the user. Assume that Reuven and Shimon have adjacent seats in the syna- gogue; Reuven has the four species, and Shimon does not. After Reuven completes the first waving, he makes a gift of the four species to Shimon so that Shimon may do the appropriate waving with them. The gift is made so that they will belong to Shimon when he does the waving with them. When Reuven gives them to Shimon, he states that it is a gift on condition that they be returned, without specifying when. The halachah presumes that it means before the next part of the synagogue service that requires the waving of the four species, which is immediately after the first waving. If Shimon does not return the four species to Reuven, the gift from Reuven to Shimon is retroactively ineffective, the waving of the species by Shimon is regarded as a nullity, and the four species belonged to Reuven continuously.

On January 1, Reuven gives a gift of land to Shimon on condition that "You give to me $200 on or before February 1." Or no date for performance by Shimon was stated and Shimon did not give the $200 to Reuven before the latter died. Reuven dies before February 1 and before receiving the $200 from Shimon. The gift fails, since the condition was not complied with. Reuven had stated "to me," and this was not done.

However, if Shimon died before February 1 and before giving the $200 to Reuven, Shimon's heirs may give the $200 to Reuven, and the gift is effective. The intent of Reuven was not that Shimon personally give the $200 to Reuven but rather simply that the $200 should be given to him.

Reuven gives a gift of a field to Shimon on condition that Shimon pay to Reuven $5 a year. Assume that Shimon makes the annual payments while Reuven is alive. Then Reuven dies. Assume that all of the annual payments were made to him while he was alive, or that he died before the first payment was due. Thereafter, Shimon does not have to pay the $5 to Reuven's heirs; the gift becomes effective as an unconditional gift. If Shimon does not make the payments as they are due, the gift is retroactively ineffective.

If Reuven pleads in any case that Shimon did not comply with the condition, the burden of proof is on Shimon to prove that the condition was complied with.
The subject matter of this lesson is more fully presented in Volume VII Chapters 241 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
Shalom Zakhar
The Rema writes that the custom is to make a meal or gathering on Shabbat night after a son is born, and adds that this is considered a seudat mitzva (SA YD 265:12). The Drisha states that the basis for this custom is that the infant is in mourning for the Torah that he forgot. The reference is to the gemara in Nida (30b) which states that the embryo learns the entire Torah in the womb, but that when he is born an angel causes him to forget his learning. (The notes to the "Tur HaShalem" state that Drisha's source is the glosses of the Maharshal on the Tur.)

In other words, this gathering is really a kind of condolence visit. For this reason it is customary to eat chickpeas, which are a mourners food. (See Bava Batra 16b.)

In 305:3, the Drisha extends this idea. He writes that at night the custom is to visit the baby; in the daytime, we visit the mother. These two visits correspond to the "zakhor" ("remember", cognate with "zakhar" meaning male) and "shamor" ("keep", corresponding to the female) aspects of Shabbat. (Perhaps we should designate this daytime visit "shalom shamor".)

Putting these two ideas together, we may say that the new infant is in mourning not only over the loss of the Torah which he learned, but also over the separation from the mother. We have explained in columns on mourning that our beloved relatives are really a part of ourselves; when a relative passes away, the mourner's very identity is undermined. The customs of mourning give expression to this loss and simultaneously help the mourner on the way to reconstructing the self. The condolence visit is meant to ensure that the reconstruction of the self takes place in the context of the community.

This same process applies to a birth. In this case, the baby is literally a part of the mother's body; naturally, after the separation the child has to develop as an independent human being. This process combines a one-week period of reconciliation to the loss followed by the period of reconstruction. In this unique case, both "mourners" - mother and son - are still alive, and so we visit and "console" both of them. The fact that this condolence call takes place on Shabbat, when such visits are some- what discouraged (see Shabbat 12b) reminds us that this particular kind of mourning lacks the inherent sadness of ordinary mourning. Birth is a vital sepa- ration which ushers in a period of renewed growth for both mother and child.

What about the birth of a daughter? We explained a few weeks ago that the separation between mother and daughter is much more gradual, because the bond between them is more powerful. This is hinted at in the Torah by having a doubly long period of tum’a after the birth of a girl (Vayikra 12). The tuma is also a kind of mourn- ing period over the loss of potential life; this is one explanation for the fact that many kinds of tum’a are for a period of seven days. In this case the period is twice as long, because the separation takes place more gradually. Another law which expresses this idea is the fact that the parents say "shehecheyanu" separately on the birth of a girl, but "hatov v’hametiv" jointly on the birth of a son, as we wrote. The separation is not acute enough to justify a conventional one-week "mourning" period on the part of either mother or daughter.

This is directly related to the insight of the Drisha. Mother and son are differentiated by gender; one represents "zakhor" and the other "shamor". But mother and daughter are united in the more passive "shamor" aspect of Shabbat; the separation is both more gradual and less intense.

The Drisha (YD 264) adds that the mila takes place on the eighth day because this follows the week of mourning. After the week of mourning the infant has to go forward developing his own unique identity; this is when the mila is performed to perfect his bodily form and when he is given a name.

This column is dedicated in honor of Barry and Rachel Lynn of Efrat and their new son Yair Shmuel, for whose Shalom Zakhar the drasha was prepared.
“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 (Shoftim 6:33-7:6)

The war against idolatry, after the destruction of the altar of baal, began with Gideon's call by shofar and messengers, for forces from the tribes of Menashe, Asher, Zevulun, and Naftali. These were the tribes, settled around the Jezreel Valley, which was the area of the incursion of Midian. That this was a confeder- ation of tribes rather than a national effort is indicative of the political structure of Israel during the whole period of the Judges. The call to arms was a natural military step. However, not willing to depend on miracles, Gideon then requested a sign from G-d that he was really chosen to deliver Israel. It could be argued that this was simply the result of his fear and lack of confidence. That, however, would be totally out of character of the judges and prophets in general, and of Gideon in particular. He simply wanted to be sure that this war was not a part of his self-delusion created by his desire for the redemption of Israel from Midian, nor a normal military adventure, but rather a mission undertaken solely at the will of G-d. It was simply another step in the war against idolatry and should be seen as such, as should the signs given to Gideon.

The sign that Gideon requested was very much in keeping with the spiritual, albeit also national, nature of the pending war with Midian. Its purpose was to show that the dew and rain, like everything else, were neither the result of natural phenomena nor the accident of chance, rather both were dependent on G-d. While rain He gives or withholds according to the spiritual and moral actions of men [e.g. the 2nd paragraph of Kri’at Sh’ma], dew is the free gift of G-d; that is why the first blessing of Yitzchak to whom he supposed was Eisav, was dew, in consideration of his lack of good deeds. Of the two signs requested, the second was granted completely as the text clearly states, “And G-d did so... and it was dry on the fleece and there was dew on the ground” (6:40). However, Chazal taught that the first one was only partially fulfilled, as the text simply says ‘and it was so’. There, while the fleece was indeed wet as requested, the ground was not dry, since Man does not have the right to withhold what is actually a Divine gift.

Now when Midian was camped on the slopes of Giv’at HaMoreh [a hill adjacent to present day Afula] and Gideon and his 32,000 men were pitched around Ein Harod below in the Jezreel Valley, [historically, the international trade route and the battlefield of E. Yisrael], the battle should have begun. However, because Israel’s religious problem was so strong and pervasive, there was still the necessity to wean Israel away from their obsession with idolatry. So there was still another lesson to be taught, namely that military victory also was not the result of human ability as idolaters would believe, but in essence was dependent on the will of G-d.

Despite any considerations of having an efficient and slimmed down army, it seems reasonable that any commander-in-chief would have been pleased were he to be presented with the problem that Gideon had, of the army being too big (7:2), even if only to allow for risks and emergencies. Yet, solely in order that Israel should understand that not their numbers nor their own bravery and skill – a belief easily evolving into idolatry – was responsible for any victory, but that only G-d was, he was commanded to release soldiers. In language reminiscent of D’varim 8:17, Gideon was told to announce that everyone who was afraid and of weak spirit could go home. There is a pragmatic reason for this, as the Rambam explains; “that they should not weaken the hearts of their fellow soldiers” (Hikhot Melachim 7:3). Chazal, however, saw an additional and spiritual reason for sending them away. The wars of Israel were mitzvot and like any other mitzva, they too required holiness, kavana, and had to be unswervingly only for G-d’s sake. So, those had to go home [22,000], who were afraid that their sins [even only those of a rabbinic nature] rendered them unsuitable for the mitzva; “They had interrupted between tefilin shel yad and tefilin shel rosh” (Sota 44b).

Yet still the army was too large for the real purpose of the battle, so another test had to be applied (4-5). Today, we can easily walk to the spring of Harod in the fields of the kibbutz of that name, to which Gideon was to take his troops to drink. Their chosen method of drinking was the sign whereby the idolaters could be separated. There were many varia- tions in the way that the multitudes of idols were worshipped; and human sacrifices, fertility rites, kneeling and prostrating oneself and physical mutilation were some of them. Chazal tell us that either those who knelt to drink were used to doing so in their idol worship, while others used to worship their own reflection in the water and their way of drinking was a symbol of that. What is not acceptable is the interpretation of secular Israelis that the way of drinking separated the physically fit, well-trained soldiers who could drink without relinquishing their weapons, only possible if they lay down and lapped water like the dogs. Neither is the explanation of Josephus Flavius (Antiquities of the Jews V 6:3, written 2000 years ago) who wrote that the victory would be magnified if it was achieved by the least fit from a military point of view, rather than by those who were of such physical strength and so fearless that they could drink unhurriedly while kneeling.
Such explanations based on military considerations, would be contrary to the whole story and would reduce Gideon’s war to merely another ancient saga of national liberation, indistinguishable from the many hundreds of a similar nature throughout human history. David’s answer to Goliath clearly echoed this: “And all this assembly shall know that the Lord does not save with the sword or spear; for the battle is the Lord’s” (Samuel Alef 17:47).
This is the fourth 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. Torah from Nature
5. MicroUlpan
6. Torah Tidbits this 'n that
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 How full does a guard railing on a staircase have to be? How big are the gaps allowed to be? Does it matter if, technically, a baby might be able to fall through?
A This question is hard to answer in detail, but understanding the concept should give you a pretty good idea how to approach the matter.

The Torah writes: "When you build a new house, you shall make a fence for your roof, and you shall not place blood in your house, should the one who falls fall from it" (Devarim 22:8). Although the pasuk mentions just a roof, Chazal (Sifrei, ad loc.) extended the law of fences to a variety of dangerous places (like, a pit) in one's property. You refer to a guard railing for a staircase, which can be a dangerous place, especially for small children.

If the halacha applies to all places a person can fall, then why is the roof singled out? There are a few basic approaches one can take to the question. Sefer Hachinuch (#546) says that the Torah just mentioned a common example of a place that requires a fence. However, there is another, not necessarily contradictory approach found in several acharonim, which seems logically appealing, according to classical halachic analysis.

That is that there are what some of us like to call, "tzvei dinim," two elements to the halacha. The requirement of a fence for a roof is quite technical and across-the-board. The requirement else- where is more subjective and based on the specifics of the situation. This distinction makes the roof stricter, but, at times, more lenient than other places. For example, a house that doesn't meet a house's size requirements is exempt from having a fence even if the roof is used in the same manner as other roofs. Additionally, the minimum height of the fence is ten tefachim (roughly, three feet), hardly enough to totally prevent someone from falling. Rather, this height is the classic one for a halachic wall in a variety of contexts, from a sukka to the laws of eiruv and more. Thus, it is likely that the maximum space in between vertical bars of the fence for a roof should be three tefachim, as we find by other halachic walls.

That is in regard to the more formalistic and defined application of these halachot. But by extending the concept to a wide range of dangers (including raising a "bad" dog - see Bava Kama 15b), Chazal were telling us that, beyond the formalistic element of the mitzva, the spirit of the law is binding as well. Thus, where there is palpable danger, further steps may need to be taken. This requirement is not learned out from the positive commandment to "build a fence," but from the negative com- mandment not to "place blood in your house" and the more general commandment, "be careful and safe- guard your life" (Shulchan Aruch, Choshen Mishpat 427:8). One difference stemming from the distinction between the more defined and less defined applications of the halacha is that even those who require a beracha when building a fence (Rambam 11: 12) do so only on the fence of a roof (Ha'amek She'ala 145:17; Chayei Adam 15:24). Another is that one has to determine whether a potentially dangerous area, other than a roof, is actually used (Minchat Yitzchak VII, 122), in contrast to the normal law that it a straight roof needs a fence as long as it can, in theory, be used (Aruch Hashulchan, CM 427:5).

So, in your case, one has to consider what the actual dangers are. If there is reasonable danger for children, then you have to ask an expert what the maximum width between bars should be. While halacha does not expect one to spend all of his money removing the most remote danger, it is, in general, better to err on the side of caution.

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
R' Yitzchak Isaac Herzog, the second Chief Rabbi of Israel, would say, "Chazal tell us in Avos that ‘One should warm himself opposite the chachamim, but one must take heed lest he be burned.’ Now, Chazal did not say that one should warm himself in the light, but used the term opposite the light.

"Take the following example: if a fire is burning, a person who stands opposite it is warmed by the fire. If he approaches too close to it - and all the more so if he touches it - he is burned by that same fire that offered him warmth.

"This teaches us that in dealing with Torah Sages one must keep one's distance. One must always hold them in the highest respect and honor. However, if one draws too close to them - if one is too familiar with them - or if one touches them - all the more so if one does something which harms them - he himself will be burned. One must always keep in mind that respect for our Torah Sages is really respect for Hashem."

[3] Candle by Day
Action must always be justified, but inaction can often be defended by pleading a fear of disturbing the status quo, a state of affairs which often leads to the ridiculous situation where he who does nothing is commended and he who attempts a constructive change is condemned. - From A Candle by Day by Rabbi Shraga Silverstein

[4] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • Peafowl
This is the proper term for birds in general, peacock is the male, peahen is the female, and peachick (as opposed to chickpea, which is something else altogether) is the young. Pavo cristatus and Pavo musticus are the two main species of peacocks. (The word is also used as the collective term for peafowl). Males can grow as tall as 3 feet (almost a meter) and their tail feathers can be up to 5 ft. long. Peafowl are subject to stress, which can affect the number and frequency of eggs laid by peahens, as well as their temperament. Their mood is improved if they are not confined to small spaces, which is why many zoos (Jerusalem’s Biblical Zoo included) allow them to roam all over the grounds. Peacocks fly fairly well for their size. Natural habitat: Deep forest... travel in small flocks... group of peafowl is known as a bevy... Peahens hide their nests, but lay decoy eggs in the open to fool predators... MRMH Incubation period is about four weeks... Mothers try to get their chicks to fly as soon as possible to seek protection in trees... until they fly, the peachicks are sheltered under thier mother’s wings... some use them peacocks to raise an alarm when strangers are around...All indications are that peafowl is kosher, but we don’t have a MASORET. Peafowl are native to southern India and Ceylon... (in India) useful in that it feeds on young cobras... utters an unpleasant wailing cry, especially before a rainfall... quarrelsome and do not mix well with other domestic animals.

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Here’s a word we all know, but it has a history that is probably not-so- well known. A shopping mall is a KANYON. The name was originally used for the first mall in the country, KANYON AYALON in Ramat Gan. As other malls were built in the same
format, they too picked up the title KANYON. It has be- come the generic term for shopping malls. Some people say KENYON, but the “correct” word is KANYON. (The one in Haifa, by the way, is called the GRAND KANYON - cute, no? Someone was bound to do it.)

[6] Torah Tidbits this 'n that
Remember the Chocolate Covered Raisins issue of several weeks ago? Well, here is some follow-up.
First of all, the company that owns the dispensers is still maintaining the “American peanuts” supply, but they have removed the CCR at my (Phil) request and haven’t decided what will replace them yet.

Second, after we started using the initials CCR, someone wrote that it reminded him of Creedence Clearwater Revival, a rock & roll group of the late 60s and early 70s. That sent me to www.acronymfinder.com, a useful website for looking up acronyms from AAAA (American Academy of Anesthesiologists Assistants, inter alia) to ZZW (the Zanesville, Ohio airport code), and over 300,000 other acronyms. Sure enough, searching for CCR found the abovementioned rock group and almost 60 other definitions including California Code of Regulations, Canadian Council for Refugees, and Conradson Carbon Residue - but, alas, no chocolate covered raisins. No need to fret, the AF allows submissions of acronyms for their database. The suggestions are reviewed and then either rejected or approved. Now if you look for CCR, among the 60 definitions you will find Chocolate-Covered Raisins! (Other submissions they’ve accepted include IYH, BSD, OU, and NCSY.)

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Many of the mitzvot appearing in Parshat Ki Tetze deal with relation- ships between men and women, several dealing specifically with marriage. According to the beginning of Tractate Kiddushin, the first verse of Chapter 24 - ki yikach ish isha, "when a man takes a wife" - serves as the textual basis for the contracting of marriages. The Sages throughout the generations have elaborated upon many aspects of the relationship between husband and wife.

One striking source concerning this relationship is a rather cryptic statement in the very last Mishna of Ketubot: Hakol ma'alin l'Eretz Yisra'el, "Everyone may force to go up to the land of Israel…" According to the Babylonian Talmud (ibid., 110b), the Mishnah means that both marriage partners have the right to coerce his or her spouse to immigrate to Eretz Yisrael. If a woman refuses her husband's request to live in Israel, he may divorce her without paying her the value of her ketubah. If a man refuses his wife's request to move to Israel, she may demand a divorce and the full payment of her ketubah.

In practice, contemporary Rabbinic courts are reluctant to enforce these Talmudic rules. If one searches hard enough, one can find authorities who argue that... the obligation to live in the land of Israel does not apply nowadays. Moreover, it is abundantly clear that a husband and wife who are devoted to each other will work out the difficult issue of whether or not to live in Israel without recourse to a Rabbinic court. Nevertheless, as an indicator of the halakhic ideal for a couple that takes Judaism seriously - the Talmudic passage speaks volumes
Rabbi Yitzhak Frank , 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 Teze describes a situation in which a Jewish soldier, involved in an initiated war (Milchemet Reshut), becomes infatuated with a beautiful female captive whom he wishes to marry. Surprisingly, the Torah indi- cates that under certain conditions, the besotted warrior may, in fact, take the girl for his wife.

Citing the Talmud (Kedushin 21b) Rashi points out that the Torah's approval of this union is a concession since, due to the soldier's strong urges, he would anyway have taken the servant girl. Their relationship, however, will never be good and the offspring of this liaison will turn out to be insubordinate.

This leads us to understand better the juxtaposition of this episode with the following verses that discuss the "hated" second wife and the rebellious child. Which prompts us to ask why such inevitable conse- quences emerge from what should normally be an agreeable relation- ship between two interested parties?

The Avne Barzel explains that the original fault emerged when the warrior was initially overwhelmed by the external beauty of his heathen woman. As Jews, he suggests, we would better be cognizant of the freethinking tendencies that such foreign women inject into the home. And in this age of enlightenment, contesting this trend is surely the kind of war that we should fight.
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 (2)
In the morning, the Kohanim in the Beit Hamikdash never opened the Sha'ar HaGadol, the entrance to the Heichal (the Sanctuary), from without. Instead a Kohein, standing in the Ulam, would walk through a small wicket located in the wall to the north, enter a small "cell", turn left and thereby enter the Heichal. Only then would he unlock the Heichal doors - from within. But the Mishna also specifically refers to a sealed door on the southern side of the Sha'ar HaGadol. "No man ever entered by the wicket on the south, because concerning (this southern wicket), Ezekiel expressly said, 'And the Lord said unto me, 'This gate shall be shut, it shall not be opened, nor shall any man enter by it, for the Lord the G-d of Israel, has entered by it, therefore it shall be shut" (Middot 4:2). Perhaps the existence in the Mikdash of a sealed passage, barred to the Kohanim, had the salutary effect of teaching them humility.

The floor of the Heichal of Bayit Rishon was "covered" with planks of cypress wood and overlaid with gold. The floor of the Heichal of Bayit Sheini was composed of large square marble flagstones of indeterminate size and shape. Somewhat to the right of the entrance was a flagstone, one Amah by one Amah, (an Amah is roughly a half a meter) topped with a ring-handle used to lift the stone. Underneath this removable stone was dust used as an ingredient in the preparation of the Bitter Waters - Mayim HaM’ar’rim (given to a Sota, suspected adulteress, to drink to prove her innocence or ascertain her guilt). It is likely that the gold plaque with the passages from the Torah concerning the Sota, donated by Queen Helena of Adiabene, was hung above this particular stone. The Mishna relates that the ceiling between the Heichal and the second floor of the Bayit was five Amot thick. The five Amot included a two Amot thick layer which functioned as a kind of drainage receptacle in the event that heavy winter rains caused the second floor to flood, thus preventing leakage into the lower floor. A layer of strong wooden beams one Amah thick, provided the supporting understructure which bore the considerable weight of the second floor of the Bayit. There was also a layer of plaster one Amah thick. The lowest layer of the Heichal ceiling, the Kiyor, was also one Amah thick. (Note that the same word Kiyor was used for the lower ceiling and for the Laver which stood in the Azara.) This lower visible part of the ceiling was composed of deeply carved panels, possibly similar to designs in Bayit Rishon. The carvings were floral designs and were overlaid with gold. Rambam (Middot 4:6) posits that the Kiyor consisted of "the kind of carvings that builders make in plaster or stone". Teferet Yisrael (ib., 54) suggests that the design on the tablature consisted of "open flower buds." While it was possible that there were window-like openings built into the western wall of the Ulam, high above the entrance to the Heichal, our sources do not specifically mention windows anywhere else. The open entrance of the Bayit, forty Amot tall, was only eleven Amot further to the east of the Sha'ar HaGadol (which was twenty Amot tall) These colossal openings allowed a substantial amount of daylight into the Heichal. This outside light was augmented and glorified by the warm glow of the golden ceiling and walls of the Heichal. The seven oil lamps of the Menorah illuminated the southwest corner and added a soft mellow light.

Three accoutrements, essential to the Avoda were positioned in the Heichal. These were the Mizbach HaZahav (Golden Altar) for the offering of incense, the Menora and the Shulchan (Golden Table) for the Showbread. The exact instructions for their construction are recorded in the Torah which also ordained their precise placement. "And you shall place the Shulchan outside the Parochet, (the veil separating the Heichal from the Kodesh HaKodashim) and the Menora opposite the Shulchan on the south side of the Mishkan and the Shulchan you shall place on the north side" (Shemot 26:35). The Gemara (Yoma 33b) notes, "...as he - the Kohein - entered the Heichal, he first reached the Mizbach HaZahav. As it was taught, 'The Shulchan was to the north two and one half Amot from the wall, the Menora was to the south, two and a half Amot from the wall. The Mizbach HaZahav stood in the exact middle extending somewhat outward (towards the east - the entrance to the Heichal)." The Mizbach HaZahav played an essential role in the Avoda of the Kohein Gadol on Yom Kippur.

Moses was commanded, "You shall make an altar to burn incense on, of acacia wood shall you make it. Its length shall be an Amah and its width an Amah - it shall be square - and its height shall be two Amot; from it shall its Keranot ("horns") be. You shall overlay it with pure gold, its top and its walls all around and its Keranot and you shall make for it a circlet golden edging all around (the top). You shall make for it two gold rings under its circlet edging for its corners, you shall make it on its two sides; and it shall be a housing for the staves with which to carry it…" (Shemot 30:1-4). Although the Mishna contains an extremely graphic discription of the Sacrificial Altar of Bayit Sheini, there is no detailed discription of the Mizbach HaZahav in the Mishna or anywhere else in the Talmudic literature. While the Sacrificial Altar of Bayit Sheini differed considerably from the small portable altar of the Mishkan - in size, material and construction, we have no evidence that there were significant differences between the Mizbach HaZahav of the desert and that of Bayit Sheini. The only sketch we have of the Mizbach HaZahav from Bayit Sheini is an account of Josephus, ostensibly describing the Mizbach HaZahav of the Mishkan, but very likely depicting the Golden Altar of his own time.

"Now between the candlestick and the table, which… were within the sanctuary, was the altar of incense, made of wood indeed… (but) it was entirely encrusted with golden plate. Its breath on each side was a cubit, but the height double. Upon it was a grate of gold which protruded above the altar. It had a golden crown encompassing it around, where there were rings and bars, by which the priests carried it when they journeyed." (Needless to say, the Mizbach HaZahav was carried only in the wilderness, in the Mikdash it was stationary.)

In Bayit Sheini, two enormous parallel curtains separated the Heichal from the 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." Possibly by the end of Bayit Sheini, the Cheruvim design on the Perachot of the Biblical Mishkan and Bayit Rishon had "evolved" into an indefinable abstraction. While Josephus' pen elaborated on virtually everything else in Bayit Sheini with real panache, he did not venture to describe the Cheruvim woven into the Parochet which divided the Heichal from the Kodesh HaKodashim in his day. <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 #83. 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.
A little more on KAL-KOL, again from our anonymous reader from last week.
He observes that the two occurrences of KAF-LAMED meaning ALL that are not connected to the next word by a MAKAF, yet are voweled with a KAMATZ rather than a CHOLAM are both found in SIFREI EMET (the acronym for the books of IYOV, MISHLEI, and T’HILIM) and nowhere else in Tanach. He suggests that there might be something in the different TAAMEI HAMIKRA of these books that could explain the situation without considering the KAMATZes to be different from the KAMATZ of KOL when the word is attached to the following word. In other words, the TROP mark of the KOL on its own or together with the TROP of the following word might be equivalent to a MAKAF without actually having one. If that is so, then the KAMATZ under the KAF need not be viewed as an exception to the rule and the word can be pronounced like all other KAF/KAMATZ-LAMEDs.
YL, on the other hand, is “satisfied” to consider the two KALs as “exceptions to the rules” and doubts that anyone can come up with a “really relevant proposal to resolve the problem of the renegade KALs”. And that’s a direct quote!
YL also pointed out one KAMATZ KATAN we neglected to specially mark in T’hilim 27, L’David, which appeared in last week’s TT. So if you are using the page in question to help you with the saying of L’David, you may want to mark the KAMATZ under the CHET of V’CHONEINI in pasuk 7. Just thicken it with a pen, and voilà.
And, as long as we are mentioning YL (albeit by initials only), let’s bring up his other comments. It’s about Yeshivish. That’s the “language” we’ve mentioned before that is a blend of English, Yiddish, Gemara terms, and a whole bunch of mispronunciations of Hebrew and Hebrew non-words that almost exist... but not quite. And every so often, YL blows the whistle on some Yeshivish that inadvertantly sneaks into TT.
For instance, in last week’s TT, I (Phil here taking the blame) used the singular of To-l’dot, the major categories of the 39 forbidden Melachot. The Yeshivish word for the 39 major categories is TOL-dos. So the singular must be TOL-da. No it isn’t. And if you say to-l’DOT, then the singular still isn’t TO-L’DA. The correct singluar is TO-LE- DET. Hebrew - TO-LE-DET; Yeshivish - TOLDA.
Got the idea? Here’s another one. Probably brought this one up before. B’DI-EVED. Lot’s of us use this word for the halachic situation that arises after the fact. On Rosh Chodesh, we add YAALEH V’YAVO to the AMIDA. If one forgets to say it, then at Maariv, you do not repeat the Amida; at Shacharit or Mincha, you do. That is, B’DI-EVED, if one forgets YAALEH V’YAVO, then... Except that B’DI-EVED is not a word. The correct pronunciation is B’DI-AVAD. Yeshivish. Hebrew (or Aramaic).
Yeshivish is a chronic problem. At a recent training workshop for potential teachers in Jewish schools abroad, the attendees were warned not to speak Yeshivish at their interviews.
Still, Yeshivish is the special language of the Beis Medrish (i.e. Beit Midrash). It feels comfortable to learn Gemara and flavor your words with Yeshivish. One just has to remember that for davening and Torah reading, proper Hebrew pronunciation is not only preferred, but the opposite often changes the meaning of our words and actually threatens the validity of the prayer or Torah reading. Thanks YL for your comments.

Parsha Pix

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 (SHO-F’TIM) TTriddles:
[1] Re: conquering & knowing: where and what was said
[2] Victims of ox, sinners, N'zirim, idolators x 2
[3] antelope, bison, buffalo, camel, cow, elephant, elk, giraffe,gnu, hippopotamus, manatee, moose, ox, porpoise,rhinoceros, whale, yak
[4] The mixed up gaslamp shares a pasuk with the untimate vegetarian
Plus 7 unexplained elements in the ParshaPix

And the envelope please...
[1] In the topic of true prophet and false prophet, the Torah rhetorically asks: And if you will say in your heart, how are we supposed to know if a NAVI is telling the truth or not... V’CHI TOMAR BILVAVCHA... The phrasing was intriguing and only one other turned up in a search of Tanach. KI TOMAR... It was back in Eikev. If you will say in your heart (if you will wonder), how are we going to conquer all these nations... So the TTriddle’s answer is (a) where? - in your heart; and (b) EICHA, how can it be? That’s it. Just these two times. Of course, there is also Haman who spoke to his heart, but the phrasing is different.
[2] The answer is ISH O ISHA, a man or a woman. The phrase is unusual because except for SOME time-related positive mitzvot, Torah applies to men and women. So why mentioned them both? There is usually a drash-type reason, but for this TTriddle we have just the topics where the phrase occurs. Un Shmot (Mishpatim), the Torah speaks of an ox with a wild reputation goring a man or a woman. In Bamidbar (Naso), concerning the mitzva of Vidui (verbal confession), the Torah speaks of a man or woman sinning. A little further on in Naso is the topic Nazir, and here the Torah speaks of a man or a woman taking vows of N’zirut. In D’varim (Sho-f’tim and Nitzavim), ISH O ISHA appears twice, both in the context of Avoda Zara.
[3] This list of mammals (and some others that didn’t make the list, but not many more) all have young which are called CALF. The solution to the TTriddle, therefore, is the last topic in the sedra, namely EGLA ARUFA. But there is a little more to this TTriddle (as there is to many TTriddles). The word EGLA (female calf) appears four times in this parsha, the first of which it is in the form EGLAT BAKAR, the calf of cattle. This implies that the Hebrew term EGLA is more inclusive than just a young cow. Once the animal of this mitzva is specifically identified - EGLAT BAKAR, then the subsequence references can use the general term EGLA. Similarly, we know that SEH is not just a lamb, but a kid (baby goat) is also called a SEH. That is why we have the terms SEI K’VASIM and SEI IZIM. G’DI is another word that includes more than one kind of animal. In English, the terms calf, cub, pup, and joey, for example, are more than cow, bear, dog, and kangaroo.
[4] This is like two TTriddles in one. GASLAMP in Hebrew is GAZ and NER, that’s GIMMEL, ZAYIN, NUN, REISH. Mix up those letters and you can spell GARZEN, ax. The word GARZEN appears as is only once in the Tanach, in Parshat Sho-f’tim in the pasuk dealing with BAL TASHCHIT, wastefulness. It also appears as BAGARZEN in the topic of SHOGEG homicide (also in Sho-f’tim). And it appears twice more in Tanach as HAGARZEN and V’HAGARZEN. But that has nothing to do with the TTriddle. It is its appearance in the BAL TASHCHIT context that puts it in the same pasuk with the ultimate veggie - KI HAADAM EITZ HASADEH, for the man is the tree of the field. Interesting how the ax’s two occurrences in Torah are the inadvertant killing of a person and the forbidden felling of a fruit tree. KI HAADAM EITZ HASADEH.

Which brings us to the unexplained elements of the ParshaPix. We’ll number then [5], [6], [7],and [8].
[5] Under the gavel is a bulldozer, used in preparing the access roads to cities of refuge, as commanded in Parshat Sho-f’tim.
[6] Home Sweet Home with the Pyramids is a prohibition of living in the land of Egypt.
[7] Under the ax handle, between the ax blade and the rabbit in the hat is an EYE with an I in it. This is a play on words for AYIN B’AYIN.
[8] Which brings us to four elements of the ParshaPix that go together. First there is a pair of dice, each showing a 5 on top, hence a DOUBLE. Below the dice is a bus, specifically, a DOUBLE decker. To its right is the symbol for a DOUBLE on a baseball scorecard. And to its right is a drawing of a DNA molecule, in the famous shape of a DOUBLE helix. These four doubles refer to the haftara which contains four DOUBLE words. Opening with ANOCHI ANOCHI, we then find HIT-OR’RI HIT-OR’RI and URI URI, both made famous by L’CHA DODI. (There’s more of L’CHA DODI in the haftara.) And finally, SURU SURU in the penultimate pasuk of the haftara.

This week's 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

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NESTO - Native English-Speaking Teen Olim
Good moooooorning NESTO!!!
We’re talking here from the center of Israel… wait take that reverse.
How was your summer? A group of kids from NESTO spent part of their summer in Camp Dror and in charging up for next year, which is starting next week in high gear, but we'll get to that in a minute. First thing we want to do is introduce you to our new Bat Sherut. NESTO gives you... Tanya Glassman!!!
Hi all, I'm Tanya Glassman, as you already know. I was born in London, my family is from South Africa, and I now spend my days (and nights) in Efrat.
I'm looking forward to meeting all of you next Tuesday and Wednesday and hope we have an amazing year together.
In the month of Elul we begin to repent and ask for forgiveness for the new year. Let us hope that NESTOers have used this summer wisely and carefully to prepare for a new and groovy year.
And now for the moment you (and me too, I think) have all been waiting for (drumroll, please…) beginning of the year BBQ.
For the seniors we will be meeting here on Tuesday, September 9th (which is the 12th day of Elul) in the back of the Israel Center at 6:30pm. The newbies amongst you who are now in 9th or 10th grades are requested to appear at 5:30pm in order to welcome you officially to the old geezer group. For the juniors (I didn't forget about you) we will be meeting on Wednesday, September 10th (the 13th of Elul) in the back of the Israel Center at 6:30pm.
Be there or be square. Why do you want to come? Because it is the best event that will have happened this year! (so far)
New in NESTO: "Limudia" For kids in 3rd through 5th grade, NESTO is looking at the option of opening up a free homework tutoring group. Parents of children who are interested, please call Tanya at the Israel Center — (02) 566-7787 ext. 244. Remember the sooner you call, the sooner we can begin! Have a Shabbat Shalom.
Love you all, Tanz
Nearly Every Supper Tomato Omelet - got one?
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432; Chaim Pelzner, Director; "Looking for a”, Coordinator; Tanya Glassman, Bat Sherut • NESTO is partially funded by the Jewish Agency for Israel

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

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Batya at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
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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 - Reserve as soon as possible • 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

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

Princess, Eilat, valid September 7-11
2-night MIDWEEK package: 980NIS per couple, B/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, Tel Aviv, valid September 7-11, 21-25
MIDWEEK: 470NIS per couple per night, B/B
includes entrance to health club and indoor pool

Astoria, Tiberias, valid September 7-11, 14-18
MIDWEEK: 380NIS per couple per night, 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

B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT584
"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 Teitzei 5:25, Ki Tavo 5:17, Nitzavim-Vayeilech 5:09

Shabbat afternoon, 5:00pm (Mincha at 6:00), Shabbat Parshat Ki Teitzei, 9 Elul, Sept. 6th • Shiur on “The No.1 Mitzva Sedra”by Phil Chernofsky • In memory of Bernard Feltscher z”l on his 49th yahrzeit

Motza’ei Shabbat, September 6, 9:30pm
Kabalistic Insights into T’shuva, Kapara, Tahara...And how they differ by Rabbi Efraim Sprecher • Timely & thought-provoking lectures and articles at www.geocities.com\RabbiSprecher

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
N'shei Library - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Yom Kippur Machzor • Tonia Frohwein
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 Torah: "The Book of Humankind"?, Rabbi Chaim Eisen
Sunday, September 7, 7:30pm • Jewish Values Education Institute presents “The unique status of Yerushalayim”, a lecture by Rabbi Aryeh Weil; Sponsored by Pat & Alfie Frei in memory of their son Danny HY"D • (No charge)Light refreshments will be served
Sun. Sep. 7, 8-10pm • Kiss Your Fear, Anxiety, and Sadness Goodbye! Gain calm freedom from fear, sadness, stress, anxiety, overeating and other cravings, limiting physical pains, angry behavior, and progress in learning. Not a talking psychology technique. Tonight, you will learn and gain immediate personal progress at this demonstration of Emotional Freedom Techniques by our Exec. Dir. Rabbi Immanuel Yosef Legomsky, MA Neurotherapist. 40NIS

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the World of Nevi'im • Pearl Borow
Monday, Sep 8, 10:00am-12:30pm • Pre-Rosh Hashana Sale by Cheryl Mandel and the Etzion Judaica Center at the Israel Center • All Israel Center shoppers will be honorary residents of Gush Etzion and will be eligible to a 20% discount on all merchandise. Credit Cards accepted; VAT forms for tourists, Call in advance (993 4040) for special orders, www.judaica.org.il • Through your purchases you help support the residents of Gush Etzion and Israeli artists in these difficult times. I look forward to seeing you there
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
Dr. Goldblum’s class will resume later this month
11:36am (women) ELUL - A Time for Renewal; 4 Workshops on planning your own self-renewal, Mondays: September 1, 8, 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 • Should one learn full time? (part I1) by Rabbi Zev Leff
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 8th, 8:00pm• The Kabalistic Mystery of the Bagel; A class for gastronomic Jews by Yaakov GerlitzDipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
MON 8:30pm • “Curing the Jewish Heart” series with Eli Yosef; Historical overview of the Exile and Redemption: The Tree of Knowledge and the Loss of Identity
"Kosher Parenting" with Rachel Trugman M.S. Call Rachel Trugman at 08-9265247or email trugman@netvision.net.il for further details
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

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 054-690-330 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am On Galut and Geula Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
RESUMES soon IY"H • 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; How 8 becomes 10 by Rabbi David Derovan
Investment Seminars at the Israel Center: Tuesday, Wednesday, Thursday - September 9-11, each begins at 7:30pm featuring award winning financial educator Mark van Gelderen • 20NIS per class, all three for 40NIS • Call the Financial Resource Network for details: (02) 622-3065, 067-682-329, 058-933-634 • The Israel Center is not responsible for the content or any outcome of these seminars.
Investment Seminar Tuesday, September 9th, 7:30pm: The Israeli Tax reforms updated, and how to legally minimize tax exposure. A leading tax lawyer will explain and answer the questions Olim and Tourists most commonly ask, plus strategies for minimizing difficulties. Get a complete overview of all the changes and their implications. Mark, Atty. Eli Clark, Brent, & staff
Tuesday September 9, 8:30pm • Elul Concert for Ladies and Teens featuring Devorah Gila Berkowitz, Chana Golda - a Voice for the Soul, Talia Applebaum, L’eyla - Alternative Jewish Music • Awaken this Elul to the Sweet Sound of Song; You will be transported to other worlds without even leaving your seat (except to get up and dance) • 25NIS ladies, 20NIS teens • cassettes/CDs on sale

WEDNESDAY
9:30am (men & women) Towards More Meaningful Davening, (Yamim Nora’im Davening - bring RH Machzor if you can) by 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 - Mitzva Explosion by Phil Chernofsky
Wednesday, September 10th, 09:30-22:00 • Root & Branch Association (in cooperation with the Israel Center) • OSLO CONFERENCE: The Oslo Decade in Review (September 13, 1993 - September 13, 2003) • Chair: Mrs. Rebecca Weinberger
09:30 "First-Person Reflections on a 'Piguah' ('Terror' Attack)" by Phil Chernofsky Educational Director, Israel Center
10:00 "Possible Chronology for the Coming Occupation of Israel" by Mr. Aryeh Gallin President, Root & Branch Association, Ltd.
10:30 "Oslo 'Bechiya L'Dorot' (Tears for Generations to Come): The Irreversible Effects of Oslo" by Elyakim Ha'etzni, Adv. Columnist, Yediot Achronot, Commentator, Israel National Radio (Arutz Sheva), former M.K. (Techiya Party)
12:00 Mr. Amnon Lord Columnist, Makor Rishon, author
13:00 Break (refreshments/lunch on sale at Israel Center Cafe)
14:00 "How Arafat was Marketed to the Media by the Best Minds in Madison Avenue and Modern Intelligence: Hands-on News Coverage of Arafat in Washington, Oslo, Bethlehem, Gaza, the Wye Conference and... as an 'honored' guest of Major Jewish Organizations" by Mr. David Bedein, Bureau Chief, Israel Resource News Agency; Author, "The Wizard of Oslo: Chronology of Arafat News Coverage from 1974 to the Present Day" (forthcoming)
15:30 "Oslo: Peaceful or 'Final' Solution for Israel?" — Mrs. Shifra Hoffman, Founder, V.A.T. Int’l; Exec. Director, Shuva (Return) - The Israel Emergency Aliya Movement
17:30 "Academic Freedom in Israel's Universities during the Oslo Decade" by Prof. Arieh Zaritsky Department of Life Sciences, Ben-Gurion University of theNegev; Editor, EISH-L ("Eretz Israel Shelanu" - Our Israel)
18:00 Break (refreshments/dinner on sale at Israel Center Cafe)
19:00 "Which America is Israel's Ally?" — Mrs. Gail Winston, Editor, Winston Mid East Analysis and Commentary
20:30 "Oslo's Dirty Secrets" — Mr. Barry Chamish author, "Save Israel!", "Israel Betrayed", "The Last Days of Israel","Traitors and Carpetbaggers in the Promised Land", "Who Murdered Yitzhak Rabin?"
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 • (for any or all lecture)
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
WED • 7:30pm • NEW TOPIC: Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Investment Seminar Wednesday, September 10th, 7:30pm • 10 Outstanding investments for difficult times. • Mark, Allan, Brent & Staff; Capital Protected investments so you have nice upside with little or no downside.Investments with monthly (or better) liquidity that return several times the bond rate but with lower volatility! Relatively low risk investments that are doing 7-15% even in these difficult times. 7-10% Income producing investments. Combining the best strategies & investments from N. America, Europe and Asia.
Am Segula presents...The Language of Self: Introspective Creative Writing Class;This 4-class weekly writing workshop will begin Wednesday, September 10thwith the goal of preparing spiritually for the High Holidays.No experience needed! The only requirements are a desire to use creativity to come closer to self and to HaShem. Further questions, please call Jonathan at 054-668-674
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
Investment Seminar Thursday, September 11th, 7:30pm • Investing in Israel: Mark, Moshe Jonas, Atty. Deana Fein, Brent, & StaffSavings; Bonds; Shares, Mutual Funds; Residential and Investment Real Estate. Israel provides the best savings instruments in the Western World. What is the story with the local stock and funds market? A review of all the major issues in buying, owning and selling a residence. The pros and cons of real estate investing in Israel. Tabu Land as perhaps the ultimate Israeli real estate investment.

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

Upcoming at the Israel Center
Motza’ei Shabbat, September 13 • 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 inPARENT-TEENAGE COMMUNICATION • The lecture is an introduction, free of charge, to a course by Simcha Poupko T’NUFA Improving Family Interactions

SUN Sep. 14 • 8:30pmHelen Newman Memorial Lecture; Illustrated guided tour of the Beit HaMikdash Preparations for Yom Kippur given by Catriel Sugarman Sponsored by Cyril Newman & family

Sunday, September 14th is...Health Day at the Israel Center; Organized by Tovei Ha’ir Residence in conjunction with the 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)

FOR SINGLES ages 30-49 • Thu. Sept. 18 8:00pm: "How Do I Know if We're Compatible?"Lecture by Lisa Aiken, Ph.D. at the Israel Center • 30š • For more info, call Ezer Kenegdo Matchmaking, (02)566-6039

Motza’Sh, Sep. 20 • FIRST SLICHOT; 9:30pm Pre-Slichot Shiur by Rabbi Reuven Aberman; 10:30pm Slichot with Itzhak Miller with explanations in English; 11:45pm Pre-Slichot Shiur by Rabbi Yaakov Moshe poupko;12:30am (after CHATZOT) Slichot withDavid Holstein • Each Slichot service will be a blend of traditional chazanut and Carlebach nigunim

High Holy Days and Oh, My Achin’ Back! It’s that time of year again when we spend many hours in shul sitting and standing, and who doesn’t get pain and stiffness in their back and legs during and after!? …not to mention the holiday paunch that comes with all those big meals? Andy Haas, Licensed Massage Therapist and Certified Personal Trainer, will show us what we can do to have a user-friendly Chag for our bodies. Workshop includes: flexibility tips, massage techniques, exercises, healthy eating ideas, and other great tips that you can use before, during and after the Chagim to make the davening pain-free and more enjoyable! For more information call Andy(02) 566-6039 or 053-733704

Note: Rabbi Quint will not be holding his all night Hoshana Rabba learning this year, but we (Israel Center) are planning all night Learn-a-thon.
Watch for further announcements

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 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