Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #558
Ranges are for THU-THU, 20-27 Adar 1, February 20-27
Candle lighting - 4:55pm
(Earliest (Plag) - 4:20pm)
Havdala - 6:10pm (Rabbeinu Tam - 6:44pm)
Earliest Shacharit 5:26-5:19am
Sunrise - 6:17-6:09
Sof Z'man Kri'at Sh'ma - 9:04-9:00am (8:19-8:15am)
Sof Z'man Shacharit - 10:00-9:57am (9:30-9:27am)
Chatzot (halachic noon) - 11:53-11:52am
Mincha Gedola (earliest Mincha) - 12:23-12:22pm
Plag Mincha - 4:20-4:23½pm
Sunset - 5:34 - 5:40pm (5:29½-5:35pm)

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...
MI'SH'NICHNAS ADAR MARBIM B'SIMCHA
Imagine this. Time of Sanhedrin (past & future). It is the 21st of Adar (like this Sunday). Purim was this past week. The more organized house- holds are already in the pre-Pesach mode. Cleaning schedule is organized. Guests are already invited for the Seder. While you are doing your first task of Pesach cleaning, you turn on the radio looking for some nice background music. The show you are listening to is interrupted by a news flash. Live from the headquarters of the Sanhedrin, the NASI is making a state- ment that will impact upon us all. The next month to be sanctified in a little over a week will be Adar again, rather than Nissan. The reporter on the scene fills in the details. Three weeks from now will NOT be Pesach, but Purim. Again. Megila, Seuda, Matanot LaEvyonim, Mish- lo’ach Manot. All over again. Pesach will be one month later. Sometimes, we will be able to anticipate the extra Adar. But not always.

Not so much a Sin, as...
During 13-month years (37% of all years), Parshat Ki Tisa is read before we get involved with the special Four Parshiyot. Another 21% of the time, during 12-month years that begin on Shabbat, Ki Tisa is a break-Shabbat among the Four Parshiyot. That means that 58% of the time, Ki Tisa is a one-Torah Shabbat. The remaining 42% of the time, Ki Tisa is Shabbat Para, a two-Torah Shabbat. This has nothing directly to do with the topic of the Lead Tidbit, but is included here to satisfy the curiosity of those who enjoy statistics.

To be sure, the Golden Calf was the serious subject of sinning. That’s why it is referred to as CHEIT HA’EIGEL. And that is why 3000 men were struck down as a result of what they had done. But it is important for the rest of us, the overwhelming majority of Jews, to see the episode and its aftermath as something else as well. It helped define human nature. It shows us who we are, at least most of us.

Human beings, and even that special sub-set of humans known as Jews, have always had trouble relating to an invisible, intangible G-d. Even when we heard His voice, we were still stymied by not “seeing” Him. Apparently, as long as Moshe Rabeinu was perceived as “spokesperson” of G-d, (and ours before G-d), the people were able to cope. Once Moshe went “missing”, the people panicked. And the ultimate expression of that panic was to declare the Calf as EILEH ELOHECHA YISRAEL. (Rashi says that it was the Egyptian tag-alongs that started the trouble with the Calf, and then they negatively influenced some of Bnei Yisrael.) Be that as it may, it is a terrible thing to say, and a terrible thing to hear. And when CHUR, son of Miriam, tried to stop the people from reveling in the Calf, he was killed for his troubles. And that made what was happening all the worse.

Yet except for the 3000 (less than ½% of the adult male population), the rest of the people were essentially forgiven by G-d. And more than that, although G-d distanced Himself from the people, He taught them the “secrets” of the 13 Divine Attributes. G-d “threatened” to destroy the people, but obviously He had no intention of doing so, because Moshe would not have been able to “disuade” Him if that were the case.

Evern when we speak of the Para Aduma as an atonement for the Sin of the Golden Calf, we are not talking about a korban (sacrifice) but rather about something that redefines the body component of the body-soul partnership.

And especially, the fact that the whole Mikdash concept was diverted, so to speak, to refocus the spiritual energy of the people, tells us a lot. G-d did not say, “That’s it! Forget the command to build a Mikdash. I don’t want it!” Rather the opposite was true. He taught us how to get closer to Him.

Sedra-Stats
21st of 54 sedras; 9th of 11 in Sh'mot
Written on 245.17 lines in a Sefer Torah, rank 8th
14 Parshiot; 10 open, 4 closed
139 p'sukim - ranks 10th, 1st in Sh'mot
2002 words - ranks 5th, 1st in Shmot
7424 letters - ranks 8th, 1st in Sh'mot
Large sedra in general plus relatively long p'sukim, which explains the jump in rank from 10th for p’sukim to 5th for words. Only 4 other sedra have more than 2000 words.

Mitzvot:
Contains 9 mitzvot; 4 positive and 5 prohibitions

Aliya-by-Aliya Sedra Summary
NEW! Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva; L=LAV (prohibition).

Kohen - First Aliya - 45 p'sukim - 30:11-31:17
There are three sedras that have fewer p'sukim than the first Aliya of Ki Tisa. It's the longest First Aliya in the Torah, by far (but not the longest for Monday, Thursday, previous Shabbat Mincha reading, since we don't read all of the first Aliya at those times). The reason it is so long is so that the episode of the Golden Calf will be in the second Aliya, which is read by/for a Levi - the only one who need not be embar- rassed by the story of the Calf.

The first 6 p'sukim of the sedra are the portion of the Mitzva of the Half-Shekel [105,A171], which we will read as the Maftir for Parshat Shkalim, next week.
The half-shekel was used to count the People and to create the fund for the purchase of communal offerings throughout the year, as well as other spiritual needs of the community. The half-shekel was required of males from age 20 and up. It was optional for women. (Since the half-shekels were used to count the standing army, it was necessary to keep separate records of a woman's optional contribution. None- theless, women could participate in this mitzva.) Although Kohanim were also required to give a half-shekel, they were not forced by the courts in the way that non-kohanim were, as a courtesy to their standing and function in society.

Sh'kalim were NOT accepted from non-Jews. (There were funds in the Beit HaMikdash to which a non-Jew may contribute, but NOT the half-shekel. It is sort of like membership dues in Klal Yisrael - for members only.) Collection took place in Adar, so that the fund would be ready for Nissan, the beginning of the "Beit HaMikdash year". The mitzva applies during the time of the Beit HaMikdash, at which time even Jews living abroad were required to contribute.

Without the Beit HaMikdash, we do not actually perform the mitzva, but we have commemorative practices, namely the reading of Parshat Sh'kalim and the giving Zeicher L'Machatzit HaShekel before Megila reading. Remember: Today we don't give Machatzit HaShekel, we just commemorate it. This is an important distinction.

We can say that participation in the mitzva of the Half-Shekel indicated that a person wanted to be part of Klal Yisrael, thereby including the individual in the atonement of the People.

The next portion deals with the Laver (KIYOR) and its stand (KANO), for the Kohanim to wash their hands and feet before their sacred work [106,A204]. A kohen who does not wash (sanctify) his hands and feet before doing "service" in the Beit HaMikdash is liable to "death from Heaven" and the korban he has brought is invalid.

What might this say to us? Our Sages have commanded us to wash our hands before eating a bread-meal. (This "Rabbinic Mitzva" is attributed to Shlomo HaMelech and his Sanhedrin.) There are several p'sukim in the Torah that are considered to be the inspiration for the mitzva to wash our hands. This is one of them, based on the famous concept that our (food) table is like the Altar. We are challenged to elevate the mundane act of eating and invest it with a spirituality which is the hallmark of Judaism and a Torah way of life.

Before we approach our "Altar" to serve G-d, we too wash our hands. Just like the Kohen. Not with the same penalty for not washing properly, (thank G-d). Could you imagine a Heavenly death penalty for not washing for HaMotzi? No. But the comparison SHOULD prompt some serious reflection on our part, and hopefully, an improvement of the way we relate to this everyday mitzva.

Concerning our Netilat Yadayim, First, are you careful about washing for HaMotzi? You should be. You are? Good. Are you careful to dry your hands BEFORE washing, so that the water has its intended purpose of removing ritual impurity in the best way. It might seem like a small matter, but there are opinions that washing wet hands does not fulfill the mitzva properly. And do you properly dry your hands after washing? And do you complete the bracha before your hands are completely dry? That too is important. Are you careful not to interrupt between washing and HaMotzi? Of course. Good. You don't talk until after HaMotzi (until after the first swallow of the HaMotzi). But silence is also an interruption (less severe) and one should try to minimize the gap between washing and HaMotzi. It's not always practical, but it can be done. The point is, to THINK about what we do and why we do it, and HOW we do it. Washing for HaMotzi is an example of a mitzva that is easy to take for granted, to go on "automatic pilot". But if we do, we'll be missing so much. Let's wash better, bench better, daven better, do mitzvot better, treat each other better. Let's be thinking and feeling Torah Jews all across the board.

Next follows the command to take specific quantities of various spices, mix them with olive oil, and prepare the special "anointing oil". The Kohen Gadol and kings of Israel are to be anointed with this oil [107,A35], as were the sacred vessels of the Mikdash. It is forbidden to use this oil for personal use [108,L84], or even to dare dishonor the Mikdash by compounding the special mixture privately [109,L83].

We are next commanded to compound the K'toret, the incense offered twice daily in the Mikdash. The mitzva of K'toret is presented and counted in T'tzaveh; here we have the prohibition of compounding the same formula for personal use [110,L85].

G-d tells Moshe that B'tzalel shall be in charge of the actual construction and fashioning of the Mishkan and its contents. His assistant shall be Aholiav of Dan, and a team of skilled artisans shall join in the work.

At this point, G-d reminds Moshe that the Shabbat may not be violated, even for the construction of the Mishkan. (We might have thought otherwise, due to the sacredness of the endeavor, hence, the reminder.) Shabbat is the eternal sign between G-d and the People of Israel.

[SDT] Shabbat and Mikdash "rub elbows" several times in the Torah. They complement each other, in that Mikdash represents the Sanctity of Place, and Shabbat represents the Sanctity of Time. One may not build the Mikdash on Shabbat, but the functioning in the Mikdash "pushes aside" Shabbat. And we learn many rules and details for Shabbat from the construction of the Mishkan. There is an equation of sorts, certainly a link established, with the pasuk - My Shabbats you shall preserve, and my Mikdash you shall revere.

[SDT] We know that Shabbat steps aside for Piku'ach Nefesh (life-threatening situations) and for Communal Offerings in the Beit HaMikdash (and for testifying for Kidush HaChodesh). That these two items are able to be done on Shabbat, we learn from specific sources in the text of the Torah. That Shabbat steps aside for ANYTHING is learned from the passage here - ACH ET SHABTOTAI TISHMORU.

The word ACH - but, however - is generally considered to be limiting. My Shabbats you shall keep, would mean, with no exceptions.

ACH - indicates that there are situations when that which is usually forbidden on Shabbat can be done. Again, what the specific things are, are learned from other p'sukim. The ACH here teaches us the general state of affairs - Shabbat can be "violated", under specific circumstances.

[Further note. It is not the word ACH that teaches us its meaning. It is our Oral Law and Tradition that teaches us the meaning of the ACH, when it applies and when it doesn't.]

Levi - Second Aliya - 47 p'sukim - 31:18-33:11
The longest Second Aliya in the Torah, tied with that of Parshat Pinchas in number of p'sukim, but longer in words and letters.

The Torah now returns to telling us of Matan Torah, which was "interrupted" by the portions of the Mishkan. G-d gives Moshe the Tablets of stone... When the People saw (or thought) that Moshe was delayed in returning from Sinai, they feared that they would be leaderless, and they appealed to Aharon to do something. Exactly what he did is the subject of speculation, but his delaying tactic resulted in the emergence of the Golden Calf. Most of the people were confused and did nothing (that was part of the problem), but 3000 men arose and reveled in the Calf. G-d told Moshe to see what the People were doing in his absence. G-d indicates to Moshe that the People are deserving of destruction.

Moshe turns and descends the mountain with the Luchot in his hands. When he sees the Calf, the Tablets either slip from his hands and break or he intentionally smashes them (opinions differ). He seizes the Calf, destroys it, spreads its ashes over the water, and prepares a potion for the people to drink. He asks Aharon what happened.

He calls to those "who are on G-d's side" and the Leviyim rally to his call and kill those who dared "worship" the Calf.

On the next day (the exact sequence of events is debated by commentators), Moshe went up the mountain to continue pleading Israel's case before G-d. G-d promises to punish those at fault.

As a result of the Golden Calf, G-d distances Himself from the People. He does, however, reiterate His promise to give them (us) the Land of Israel. The People are distraught by G-d's words. Moshe too removes himself and his tent from the midst of the camp. Moshe remains in direct contact with G-d... and Yehoshua was constantly in the Tent.

Shlishi - Third Aliya - 5 p'sukim - 33:12-16
Moshe argues that G-d must remain in the midst of the People in order to demonstrate that He truly chose us. One senses the unique relationship between G-d and Moshe that permits Moshe to speak to Him the way he does. At the same time that our relationship with G-d was changing because of the Golden Calf, Moshe was asking G-d for a more intimate understanding of the Divine Essence.

R'vi'i - Fourth Aliya - 7 p'sukim - 33:17-23
G-d agrees to Moshe's request, because of His special feelings towards Moshe. Then Moshe asks that G-d reveal more of Himself to him (Moshe). G-d tells Moshe that such a revelation is impossible, but that Moshe will be able to experience more of G-d's essence. This, with the understanding that it won't be everything. The p'sukim in this portion of very enigmatic. Commentaries try to unravel the mysteries of the portion.

Here's a thought... Is it not strange that specifically when Bnei Yisrael is in the midst of a very rough time that Moshe asks G-d to reveal himself to Moshe more than He already has? Perhaps Moshe had a bit of a "spiritual panic" in that G-d, Who had been so close to the people at Sinai was about to distance Himself from us. And Moshe feared that he too would lose out. Mixed with his efforts on behalf of the people, Moshe wants to safeguard and enhance the relationship that he has with HaShem. This will also help in his pleading for and leading of the people.

Chamishi - Fifth Aliya - 9 p'sukim - 34:1-9
This portion (read on Fast Days) contains the 13 Divine Attributes. One can say that not only did G-d forgive the People for the Golden Calf, but He also gave them (us) the method of approaching Him in prayer. Not only are we to recite these 13 Attributes, but we must emulate as many of them as possible. "Just as He is merciful, so too must we be merciful..." In this way we will KNOW His Attributes, live by them, and not just mechanically recite them.G-d next tells Moshe to cut new stones to replaced the ones he had broken.

Moshe again ascends Sinai to receive the Luchot, the Attributes, and Divine Forgiveness. This 40 day period - Elul through Yom Kippur, became days of special approach between G-d and the People.

Shishi - Sixth Aliya - 17 p'sukim - 34:10-26
Our position relative to other nations is conditional upon our keeping of the mitzvot. We are forbidden to make covenants with the nations in Eretz Yisrael.

Specifically, we are forbidden to eat or drink of idolatrous offerings [111]. All this to avoid falling to their temptations and to avoid intermar- riage. We must destroy their idols.

We are commanded to keep Pesach in the Spring. In a direct link to the Exodus, we have 3 types of B'CHOR mitzvot - human, kosher farm animals, and donkey.

MITZVA WATCH
A human B'CHOR must be redeemed.

In the case of cow, goat, and sheep, it is forbidden to redeem the firstborn. It must be given as a gift to a kohen, and he must bring it (if it is fit) as a korban. Attempted redemption is forbidden, and results in both the original B'chor and the attempted exchange-animal being sacred.

The firstborn of a donkey SHOULD be redeemed (exchanged for a sheep or its value). If the owner refuses to redeem the firstborn donkey, it must be destroyed. This destruction (with no one benefiting from the carcass) is also a mitzva (though less desireable than redemption).

Pidyon HaBen applies in our own time, as we well know. So does Pidyon Peter Chamor (donkey). From time to time, we hear of the mitzva being done. Halachically-technically, it is an easy mitzva to avoid, but it should not be bypassed. Kiddush B'chor (of the kosher domesticated animals) also applies today, but our Sages insisted that we avoid this mitzva (by bringing in a non-Jewish partner in token ownership of the pregnant animal, so that its firstborn will NOT be sacred). They commanded this because without the Beit HaMikdash, the mitzva cannot be brought to its proper follow- through.

Shavuot and Sukkot complete the cycle of the Pilgrimage Festivals; males are required to appear at the Beit HaMikdash (and not empty-handed). This mitzva (and others) guarantees our hold of the Land. Shabbat and the Land's Shabbat, Shmita [112,A135], are mentioned.

Korban Pesach may not be offered while its owner has Chametz, nor may we leave K.P. over to the morning.

Bikurim are to be brought to the Mikdash and meat-milk mixtures (that are cooked together) may not be eaten [113,L187]. Rabbinic law forbids eating mixtures of milk and meat even if they have not been cooked together.

Sh'vi'i - Seventh Aliya - 9 p'sukim - 34:27-35
G-d commands Moshe to write the Written Torah (and not the Oral Law and explanations, which must be transmitted orally). Moshe spent 40 days and nights on Har Sinai, neither eating nor drinking, during which time, the second pair of Luchot were written.

When Moshe came down from the Mountain, he was unaware of the spirtual radiance that glowed on his face. Aharon and the People were afraid to approach. Moshe called to Aharon and the Leaders of the People, and spoke to them words of Torah and their explanation. Then all the people came to Moshe to be taught what G-d had spoken to him at Sinai.

When Moshe finished speaking to the people, he covered his face with a hood (or mask or veil), which he removed whenever he spoke to G-d. He would then transmit those words to the people.

This would be repeated over and over again. Moshe would cover his face until each time that he communicated with G-d.

The last three p’sukim are reread for the Maftir.

Haftara - 18 p'sukim - Melachim Alef 18:1-39
The haftara is unusually long; S’fardi minhag is to begin reading more than halfway through, a much more “normal” size for a haftara.

Either way, the main part of the haftara is the dramatic confrontation between Eliyahu HaNavi and the false prophets of Baal.

A remarkable parallel between sedra and haftara is called to our attention when Eliyahu asks the people how long will they straddle the fence, how long will they waver between the two beliefs. Apparently, Eliyahu saw that the people had not abandoned G-d completely, but were conflicted by their attraction to Baal worship.
Similarly, the Golden Calf was not a replacement for G-d, but rather a highly inappropriate choice of replacement from the missing Moshe. And we can say that the people never left G-d, but were confused into equivication.

The other glaring similarity between the way Moshe and Eliyahu handled their respective “situations”, is the drastic (to say the least) methods each employed in making their points. Moshe Rabeinu smashed the Luchot! Can their be anything more outlandish than that? One can say that the smashing of the Luchot caught everyone’s attention, including G-d, so to speak. Eliyahu offered a sacrifice to G-d on Mount Carmel, in direct violation of a serious prohibition against bringing korbanot outside of the Beit HaMikdash. And on top of that, Eliyahu HaNavi called upon G-d to perform a miracle and accept the offering even without benefit of a fire on the Mizbei’ach.

Each episode in its different way, brought the people back to a high level of belief in G-d and exclusive allegiance to Him.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 174 (part three) • Conditions in Sales & Contracts
We continue to discuss conditions in sales because this is a very important topic in the usual conduct of most people when they buy (or sell) a house or an apartment. They want to be bound by the terms of the contract, but there are certain conditions that must be satisfied before they become bound. Or else they want to get out of the contract if certain conditions occur. The best thing of course is to have your lawyer put these conditions in the contract, and that will avoid lots of grief and aggravation. There are some lawyers who are not mind readers, so please, tell him what's on your mind regarding the purchase (or sale). Very often the unstated condition is the happening of an event, which because of circumstances beyond the control of a party does not occur.

Very often there is an implied condition in an agreement. By "implied condition" is meant that the condition is not explicitly stated as a condition that must happen to make the sale effective. But the reason for the sale is known, sometimes because the reason is explicitly stated and sometimes because the reason, although not stated, is apparent. The question facing Beth Din is whether the reason will become a condition.

The laws of implied conditions applies to sales of realty and not to sales of personal property. I have set forth the same laws for the seller and the buyer. There are authorities who hold that these laws only benefit the seller but do not apply to the buyer, that the buyer must make his purchase expressly conditional, and conditions will not be implied from reasons he gives for the purchase and certainly not if he remains silent about the reason for the purchase. I have treated both laws alike, that of implied conditions of the seller and the buyer.

Reuven, the seller, or Shimon, the buyer, may make the transaction conditioned upon certain stipulations being fulfilled. For example, the seller may stipulate that his house is sold on condition that he will move to California within three months; or he may stipulate that he is selling his house on condition that he is able to use the money he receives to invest within three months in the shoe store that he is negotiating to buy. If the move to California is not completed within three months or the shoe store is not sold to him within three months, the sale of his house is not effective. Or Shimon may make the purchase of Reuven's house conditioned upon his finding a job within three miles of the house within three months, and if he does not find such a job, the purchase of Reuven's house is not effective. In these cases the sale of Reuven's house or the purchase of Shimon's house is expressly conditional.

There may be times when the condition is not expressly stated, but the reason for the sale or purchase is stated. For example, when the sale is made the seller may explicitly state that he is selling his house in New York so that he can use the money to move to California to find a job there and buy a house there. Or that he is selling his house so that he can invest in a business opportunity. The sale was not specifically conditioned upon the seller finding a house or work in California or finding the business opportunity. There was just his statement of the reason for the sale. A buyer may state that he is buying a house so that he can move in there because he is going to work in that community.

Here, too, he did not make the purchase conditioned upon his finding employment where he buys the house. In such situations, the halachah deems the sale to be a conditional sale subject to the fulfillment of the implied condition, that the seller is able to move to California, or find a business opportunity in which to invest the money he receives from selling his house, or that the buyer is able to find a job where he is moving.

Beth Din will take judicial notice that the seller or the buyer gave a reason for the sale or the purchase and this purpose has been frustrated. Judicial notice means that beth din says that this fact is very obvious to all and this was what was intended. Beth din will treat the reason as a condition and the sale is thus one on condition and if the condition does not happen, the sale is not effective.

Since there is failure to realize the stated goal, the sale is undone and the seller re- obtains ownership of the property sold and he must give the buyer back his money. The reason for the failure or frustration of the stated goal is not important. It is the failure to obtain the stated goal that is equivalent to the failure of an explicitly and correctly stated condition. The attorneys should provide that the party who makes the condition will use his best efforts to make the condition happen. He will use all his contacts and abilities to obtain the job in California, etc.

Since the possibility exists that the stated goal will not be realized the purchaser may not in the interim derive profits from the house. For if the goal is not realized, the transaction will be undone and the buyer will benefit from the profits of the house resulting from the seller holding his money; the buyer thus has the equivalence of interest on his money and this is halachikly illegal.

The only exception to the enforcement of implied conditions is a change of heart on the part of the seller, if he is the one who gave the reason for the sale, or the buyer, if he is the one who gave the reason for the sale. It is the duty of beth din to ascertain if there is a change of circumstances, no matter what type of change, or merely a change of heart. In the latter situation, the sale will not be undone. When Beth Din determines that there are implied conditions arising from the reasons given for the sale or purchase, there is no necessity for complying with the above- stated criteria for conditions. Here the Beth Din takes judicial notice of the purpose of the sale or purchase.

However, when the conditions are not directly related to the purpose of the sale or purchase, beth din does not take judicial notice of the conditions. In this latter situation, without the conditions being expressly stated and complying with the criteria, there is no way for beth din to contemplate that the sale of purchase is conditioned upon such stipulations.

There may be situations where the seller (or the buyer) does not even give the reason for his sale (or purchase). Will Beth Din imply a condition in any such sale (or purchase)? Ordinarily Beth Din will not in such situations find that there is an implied condition, and the transaction will proceed as if it is unconditional. The fact that the party proves to beth din that he really had a certain reason in mind is not controlling. Furthermore, even if some time prior to the sale the seller (or buyer) told people that he was selling (or buying) because of a certain reason it will not be deemed an implied condition since it was not stated at the time that the act of acquisition is performed. There may be an exception, and the beth din may take judicial notice that the reason now given by the seller (or buyer) is so overwhelmingly correct that it is obvious for all to see that the sale (or purchase) was because of the reason he now gives. The reason will be treated as an implied condition.

The subject matter of this lesson is more fully presented in Volume VI Chapters 207 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

Checking Pockets
It is forbidden on Shabbat to carry items in an unenclosed area without an eiruv. For this reason, it is considered a mitzva to check the pockets before Shabbat, so that we do not carry unwittingly. "Chanania says, a person is obligated to check his clothes before Shabbat, as it is becoming dark. Rav Yosef states, This is a great mitzva of Shabbat" (Shabbat 12a). This practice is so important that Chanania's statement was added to the mishna chapter "bemeh madlikin" which we read at Shabbat evening services.

While it might be praiseworthy to take special steps to avoid unwitting transgression, it is somewhat unusual to call this an obligation. Certainly calling it a "great mitzva" is surprising.

What is most surprising is that carrying something in the pockets unwittingly is not even a Torah prohibition on Shabbat! As Tosafot (Shabbat 11b) point out, on Shabbat, unlike in other areas of halakha, transgressions require an element of forethought: "only labors of forethought are forbidden by the Torah". It would seem that Chanania's admonition falls into the category of “marit ayin” - actions taken to prevent the mere appearance of transgression. This category is certainly very important, yet it is still surprising to call it a "great mitzva".

Rav Kook explains that there is a special importance to concern ourselves with external appearances on Shabbat. He writes that at the most fundamental level, Shabbat is completely inner. During the week we become absorbed, even obsessed, with matters which are completely external and ephemeral, and we have a tendency to forget the deep inner world of holiness. "How far [from holiness and repose] are our external lives, which are so complicated by the many calculations which men seek for themselves, forgetting that G-d created them straight". Therefore, "Shabbat returns us to the strength of inner life, which are weakened by the abuses of our external life in its crass form".

However, the fullest expression of the holiness of Shabbat is not as an escape out of our coarse weekday existence; on the contrary, ultimately Shabbat is meant to radiate its inner beauty into our external, material existence. We are not meant to live segregated lives of inward refinement and outward coarseness; rather, we are meant to elevate our outward existence so that it rises towards the perfection of our innerness.

For this reason, we find many decrees of the prophets which regulate the external aspects of Shabbat. Whereas the Torah forbids melakha, the prophets obligated us to where special Shabbat clothes, to have a distinctive relaxed Shabbat demeanor, and so on. All these decrees are meant to enable the inner light of Shabbat to find an outward expression on Shabbat itself, as an intermediate step towards expressing themselves in our weekday existence. (Ein Ayah Shabbat 12a.)
On the border between weekday and Shabbat, on Friday afternoon as Shabbat comes in, is the ideal time to emphasize not only the distinction between Shabbat and the week, but also the connection between them. As we are still partially absorbed in the world of outwardness, we take the trouble to ensure that our Shabbat outwardness - the appearance of observance - is as scrupulously kept as its inwardness. In this way we remember that the inner harmony and repose of Shabbat radiates into all of our activities.

[Ed. note: Even in a proper eiruv-enclosed area, it is a good practice to check one’s pockets before Shabbat, lest there be items not appropriate for Shabbat in them (e.g. money, bus ticket, pens, etc.]

NEW BLURB; read on...“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): E-mail 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

MISC section - contents:
1. Vebbe Rebbe
2. Rite & Reason
3. Hasidic Wisdom
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. G'Matriya Twins
7. Hebrew Words
8. Torah from Nature
9 Chizuk V'Idud
10. From the desk of the director

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 Last Friday night, my electricity blew. To save my chulent, which was on an electric hot plate, I brought it to a neighbor and put it on her blech. Was that okay?
A In order to take a pot from off the fire and place it on the fire, there are several requirements. Among them is that one must remove the pot from the fire with the intention to return it and/or (see different opinions in Shulchan Aruch, Orach Chayim 253:2) that the pot remains in his hands the whole time.
The application in your case depends on a simple CHAKIRA (analytical dilemma). Does one need a positive connection between past and future stays on the fire by holding the pot and planning to return it? In your case, when the electricity went out, nothing positive demonstrated the pot would be going to your neighbor's blech. But perhaps food that was on a fire may remain or be transferred to another fire unless it was actively removed in a way that makes it unfit for return. Over here, you never removed it at all.
Explicit discussion of equivalent scenarios, which include age-old cases like a flame going out or a pot falling off the blech, is found primarily in the latest poskim. Harav Moshe Feinstein z”l (Igrot Moshe, OC IV 74.39) and Harav Sh. Z. Orbach z”l (see Shemirat Shabbat K'hichata ch. 1, footnote 69) support the position that one's intention when putting up the food that it remain on the fire, is sufficient unless one consciously removed the pot. Shmirat Shabbat K'hilchata (in the body of the work, 1:23) prefers that one not rely on this logic without additional room for leniency. He suggests that one put the pot on the new heat source, not directly on a blech, but separated by an overturned pot or plate.
There are other points of leniency and stringency that one should consider. The Rama (OC 253:2) says that it is possible to rely on the RAN's novel opinion, that if food is removed on Shabbat from a flame without intention to return it, he can return it to a blech (or a non-adjustable hot plate), in case of great need. Also, if one acts quickly, he can obviate the problem. Although the electricity is the cause of the heat, halachically, the hot plate's surface is the heat source for the pot. Thus, if one takes the pot into his hands to bring it to the neighbors when the hot plate is still hot, then it is permitted, like moving any pot from one blech to another. The fact that the surface would have cooled off soon does not change that. (Some Sefardic poskim never allow moving food from one heat source to another- see Yalkut Yosef 253:(10)).
One must make sure that all of the food in the chulent pot, including beans and bones that are eaten, are fully cooked before returning them to a blech and that the food is still hot (slightly, for Ashkenazim; YAD SOLEDET BO, for Sefardim). Otherwise, there would be actual cooking, not just rabbinic issues of HACHZARA.
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

Rite and Reason by Shmuel Pinchas Gelbard
One of the morning blessings is: SHELO ASANI GOY - You did not make me a gentile. (Why is the text in the negative rather than SHE’ASANI YISRAEL, He has made me a Jew? Doesn’t that say the same thing in a “nicer” way?)
Reason: The reason for using the negative rather than the positive wording is because our Sages concluded that it would be better for a person not to have been created rather than to have been created (see Eruvin 13B). So the meaning of the bracha is: It would have been better that HaShem not have fashioned me; now that He has created me, I am grateful that he did not make me a gentile. (BACH)
Reason: If we were to recite the bracha “Who made me a Yisrael”, we could not subsequently recite the blessing, “Who did not make me a slave”, because the term Yisrael implies one who is a free person, and not a slave. Since we do not wish to decrease the number of brachot we recvite daily, but to speak to Hashem’s praises at length, we add a blessing for every act of His lovingkindness individually.
Ed. note: In a siddur of Nusach Italki, the Italian version of prayers, the bracha is indeed SHE’ASANI YISRAEL, and not SHELO ASANI GOY. I have no doubt that the change was pressured or forced by the Catholic Church which took particular offense to the SHELO ASANI GOY format.
We should be mindful of the various places in the davening that the Church forced its way upon us. E.g. the censorship of SHE’HEIM MITPAL’LIM... sentence in ALEINU, the presence of the opening pasuk and concluding words of the SH’MA in the Musaf Kedusha of Shabbat and Yom Tov.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
"You shall not make molten gods for yourselves.” (Sh’mot 34:17)
This means: Do not have an overly rigid image of G-d.
That is, do not make G-d into an idol.
— Rabbi Menachem Mendel of Kotzk

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A famous maggid was known far and wide for the impact of his words of rebuke. After his death, all his sermons were published, but for some reason they had little effect on readers. Yet those who had heard the maggid, attested that the con- tent was identical. What was missing, they decided, was the deep sighs, coming from the heart, with which the maggid punctuated his sermons.

We should make it a point to visit with ourselves every now and then. - From A Candle by Day by Rabbi Shraga Silverstein

G’matriya Twins
V'R'CHATZU Y'DEIHEM V'R'AGLEIHEM V'LO Y'AMUTU V'HAYAT L'HEM CHAK OLAM LO U'L'ZARO L'D'ROTAM:
The mitzva for the kohanim to wash their hands and feet before service in the Mikdash is a prime example of the function and significance of water in our quest for Kedusha in this world.
In the Midbar, the source of water for the People of Israel was the Well that miracu- lously accompanied them throughout their wandering. This miracle was in the merit of Miriam for her standing watch over Moshe when he was placed in the basket on the water of the Nile. She was rewarded for that vigil by the people remaining encamped until Miriam rejoined them after her “bout” of Tzora’at.
VA'T'SAGER MIRIAM M'CHUTZ L'MACHANE SHIVAT YAMIM V'H'AM LO N'SA AD HA'A'SEIF MIRIAM:
¿These two p’sukim are G’matriya Twins.

Another word from the ACADEMIYA L’LASHON HA’IVRIT — for something that most people call by their LO’AZI (foreign language) names without realizing there is a Hebrew word for it.

One TT reader asks why the ACADEMIYA doesn’t find a word for itself that isn’t foreign. Good question. In the meantime, here’s this one...The design and/or stylized initials that a company, organization, or individual uses on stationery, signs, labels, etc. Logo. Right! In Hebrew? LOGO? Nice try, but no. SAMLIL.

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • Porcupines
The adult porcupine is a medium-sized animal that weighs about 14 kg. It's total body length can reach up to 100 cm... small head, short legs, and a rounded shape. It is covered by a thick coat of hair that hides thousands of quills... Porcupines are found in wooded regions... vegetarian and eats only plants, shrubs, and trees... many kinds of grasses, dandelions, twigs, and aquatic plants ... The main enemy of the porcupine is the fisher. It is also hunted by great horned owls, coyotes and wolves... The porcupine is a solitary animal... most active during the night. In winter, they like to spend time in evergreen trees where they are protected from the wind and can eat the green needles... doesn't have good eyesight but does have excellent hearing and smelling skills. Did you know that a porcupine's quills are soft when it is born? A newborn's quills harden after about thirty minutes. Without this favorable timetable, it's doubtful there would be any porcupines... their quills are hollow and buoyant, porcupines will swim across wide streams and lakes without hesitation... slow-moving, docile rodent... The North American porcupine has over 30,000 quills on its back and sides... Porcupines don't actually throw their quills, but quills are easily dislodged when they shake their tails. ...very fond of salt and will gnaw on wooden handles of tools just to taste the salty perspiration of humans.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
Once again we read the incredible story of the golden calf. Moshe Rabeinu's response to the sin seems almost as surprising as the sin itself - smashing the 'luchos' at the foot of the mountain, and then rallying the Leviyim to slay their brothers and friends.
Rav Kook (Orot Hakodesh 2:21) derives an important lesson from Moshe's be- havior: although under normal circum- stances holiness is a constructive force, which fosters growth through positive actions, there are times when an act of 'holy destruction' is called for.
Rav Kook explains that this lesson is relevant to each and every person as he navigates his way through life's con- cerns. A person who is not whole- heartedly committed to seeking out "the light of good and truth", will choose the comfort one experiences when clinging to familiar ground, never questioning well worn beliefs and opinions. Moshe's act of 'holy destruction' teaches us that in order to achieve the highest level one can, maintaining the status quo is not enough. One must be willing to lay physical and spiritual well being at risk, 'smashing' outdated elements of the self, thus preparing the ground for the building of a more spiritual structure.
It is time to listen to the voice of G-d as it calls to us through the unfolding of Jewish history in our time - Come home, come home to the Land where the Jewish people can truly build a sacred nation. - Avi Roness, Ramat Beit Shemesh
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

From the Desk of the Director
Parshat Ki Tissa describes the scandalous Sin of the Golden Calf, leading us, perhaps, to overlook the requests of Moshe to prepare the sacred anointing oil (Shemen Hamishcha) and the incense (Ketoret) (Vayikra 30:22-28). The Ketoret, offered up twice a day, symbolized Israel's desire to serve Hashem in a pleasing way. Both these holy mixtures were largely composed of specific spices, as delineated in the text.
It is interesting to compare aspects of these two compounds: Their creation reads like emerald petals floating down on our senses: The oily mixture was composed of cassia, pure myrrh, and fragrant cinnamon and cane, while stacte, onycha, galbanum and frankin- cense contributed to the Ketoret. So special were these recipes that any unauthorized person creating them would be cut off from his people.
Understandably, selected perfumed ingredients formed the basis of the anointing oil designated for holy vessels, priests and kings. Rashi and Sforno learn from its specification as "remaining for Me, oil of sacred anointment, for your generations" (30:31), that this was a one-time prepa- ration that would be divinely preserved until the anointing of Melech HaMa- shiach at the end of days.
While Moshe had to make the anointing oil in a unique combination of spices, the Ketoret was to be made in equal amounts of the designated components (30:34). One of these, galbanum, has a foul taste. This led our rabbis to note homiletically that even evil doers have a right to serve Hashem along with the righteous. There is, of course, a message here as to how and when God-fearing individuals should em- brace those for whom the Golden Calf is still pervasive.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

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.
Still more on PARA ADUMA
This column originated because of some research I did when confronted with an email from Rehovot which took issue with my calling the Para Aduma a Korban - a sacrifice. The correspondent wrote, "Was the Para Aduma really a Korban in the same way as an Olah (a burnt offering) or a Chatat (sin offering)? Wasn't it more like Bedek Habayit?" I had to concede that he raised an excellent question. It must be admitted that if the paradoxical incompre- hensible Para Aduma was indeed a Korban - and the Torah does call it a Chatat - then it was a Korban that broke all the rules! It was certainly not a Korban in the accepted sense of the word.
The Para Aduma was burnt to ashes and the Mei Niddah prepared for a different purpose than were the Korbanot that were burnt on the Mizbei'ach. The other(?) Korbanot served to effect Kapara (atonement of sin - public or private), or were voluntary offerings or they were meant fulfill an obligation (e.g. Ma'aser Beheimah or women bringing doves after giving birth, etc.) The Mei Niddah was readied to purify Olei Regel (pilgrims) from Tum’at Meit - corpse-impurity so that they could enter the Beit Hamikdash grounds and actually bring Korbanot. So if the Para Aduma was a Korban it was a highly unusual one!

And in addition:
• Unlike any other Korban, no part of the Parah was burnt on the Mizbei'ach.
• The Zerikat Hadam - the blood application - was performed not in the Kodesh Hakodashim, nor on the Mizbach Hazahav, nor on the Mizbei'ach in the Azara. It was done on a mountain overlooking the Beit Hamikdash.
• No other Korban rendered ritually impure the Kohein who burnt it.
• Unlike any other Korban, the ashes of the Para Aduma were not simply disposed of somewhere. They were used for essential purification rites which insured the smooth functioning of the Beit Hamikdash.
But if the Para Aduma is not a "real" Korban, then what is it? Could it actually be considered Bedek Habayit? Strictly speaking, Bedek Habayit means Temple maintenance - that is the repair of the physical plant of the Beit Hamikdash buildings. Anything in the Beit Hamikdash which was Mechubar Lekarka - "solidly attached to the ground" - including the sacrificial Mizbei'ach - fell into that classification. In II Melachim 12:5-16 there is a detailed description of the "repair of the breaches" of the Beit Hamikdash buildings "wheresoever any breach may be found" in the days of Yeho'ash Melech Yehudah. These renovations were funded by donations from the people for Bedek Habayit - Temple repair. The reference in Melachim specifically relates that vessels used in the sacrificial rite, trumpets and other Mikdash accoutrements were not included in the Bedek Habayit.
The wages of the young girls who wove various Perochot in the Beit Hamikdash came from the Terumat Halishkah - the half-shekels paid annually by all Israel. However there was an exception. The salaries of the young girls who wove the two Perochot - the veils - which separated the Heichal (Sanctuary) from the Kodesh Hakodashim were met by the Kodashei Bedek Habayit - the special Bedek Habayit fund. The reason? The two Perochot dividing the Heichal from the Kodesh Hakodashim in Bayit Sheini took the place of a wall which served the same function in Bayit Rishon. Note I Melachim 6: 31,32. For this reason the weaving (and the cost of the material) of these two particular curtains were also considered Bedek Habayit.
The preparation of Mei Niddah - that mixture of Para Aduma ashes mixed with flowing spring water - does not fit into this category - ergo, the burning of the Para Aduma and the preparation of the Mei Niddah could not be considered Bedek Habayit
The day to day expenses of the Beit Hamikdash, such as the Temidim (the two daily obligatory burnt offerings) as well as other public Korbanot, the Lechem Hapanim (the "Bread of the Presence"), the Ketoret (incense), oil for the Menorah were financed by the Terumat Halishkah. The half shekels of the Terumat Halishkah also funded the expenses of the Para Aduma. The Mei Niddah - can possibly be com- pared to the "pure pressed olive oil" or the compounded Ketoret, the incense offered twice daily on the Mizbach Hazahav. A steady stream of pure olive oil was necessary for the "arranging" - i.e. lighting and cleaning the Menorah. A constant reservoir of Ketoret was required for the twice-daily incense offering. So too a steady supply of Mei Niddah was essential for the proper observance of the laws of purity.
This is very important. In the Beit Hamikdash of Chazal, ongoing expenses were met not by government grant or by the wealthy classes alone but rather by the half-shekel Temple tax that was paid yearly by all adult male Israelites. The philosophical differences between the two points of view can not be overestimated!
Chazal conceived of a Beit Hamikdash, which would serve as the spiritual center of all Israel. The Beit Hamikdash, as envisioned by the Sages, was a place where all Israel should be able to feel a sense of participation in the ritual and thereby develop cognitive bonds and pride in being part of "a holy nation and kingdom of priests". The Sages did not envision a Sanctuary which was the preserve only of the priestly caste. This basic philosophy is perhaps most clearly evidenced in the Sages insistence that the financing of public sacrifices and the day to day expenses in the Beit Hamikdash be taken from the Terumat Halishkah. Thus everyone in Israel, rich and poor, by paying their yearly half-shekel, had an equal share in maintaining the Temple rites and purity of the Beit Hamikdash. As the Sefer Hachinuch put it "It (the Para Aduma) was observed in Eretz Yisrael in the days of the Bayit... and is one of the Mitzvot which is incumbent upon the entire community." <to be continued>
Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
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 #60. 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.

When a person is reading from a Chumash or Tanach, the TROP notes (TAAMEI HAMIKRA) help in the proper accenting of the word, because they are printed above or below (as the case may be) the accented syllable. Take a look at this week’s sedra, Ki Tisa. Second pasuk has the phrase KOFER NAFSHO. The DARGA (backward Z) under the KO syllable tells us that the word is pronounced KO-fer and not ko-FER (MIL’EIL, not MILRA). On NAFSHO, the T’VIR (curved line with dot) is undewr the SHO. The word is pronounced naf-SHO, MILRA.

Pasuk 16, v’la-kach-TA is the correct pronunci- ation. The word became MILRA because of the VAV that switches from past to future. The GERSHAYIM (double quote) is printed above the last syllable, so one is guided to the correct pronunciation.

Middle of pasuk 18, v’na-ta-TA, same deal. The MUNACH (backward L) is under the last syllable. Etc. Etc.

However... There are four TROP marks that are not placed over the accented syllable (necessar- ily), but rather have another “rule” of placement.

The ZARKA (squiggly or tilde), SEGOL (three dots, as in “therefore”), and the T’LISHA K’TANA (magnifying glass with handle pointing down-right) are placed over the end of the word, even if the accent is MIL’EIL.

And the T’LISHA G’DOLA (magnifying glass with the handle pointing down-left) is placed over the first letter of the word, even when the accent of the word is MILRA.
Which means that you cannot “trust” these four TROP marks to guide you to accenting the right syllable.
Not quite. Most printed Chumashim and Tanachs now put a second symbol above the accented syllable, when the TROP mark is not there already. Reread this paragraph.

Back to the beginning of the sedra. Second pasuk. ...yis-ra-EIL (pause because of the same letter ending one word and beginning the next) lif- ku-dei-HEM. The ZARKA & SEGOL appear only once, at the end of the word (which is where they always are) and that happens to be on the syllables to be accented as well. That’s why only one of each TROP mark appears.

On the other hand, in B’reishit (Vayeira) 19:4, the words TE-rem yish-KA-vu have two ZARKAs and two SEGOLs respectively, because the words are MIL’EIL but the TROP marks are officially put on the end of the word.

In the reading for Fast Days, first Aliya (this is from Ki Tisa, Sh’mot 32:11-12) we find LAMA (why) first with a MAHPACH under the second syllable indicating the word is MILRA, la-MA. The next LAMA has two T’LISHA K’TANAs. The second one is where T’LISHA K’TANAs go; the earlier one is added as a helper to the proper accenting, which is MIL’EIL - LA-ma. (There’s actually a DIKDUK reason why the two WHYs are accented differently; when I have it straight, I’ll be glad to share it with readers of this column.

Remember: If you happen to find a Chumash, etc. that doesn’t have a second TROP note of these four, then you are on your own as far as which syllable to accent. You will have to rely on knowledge of the rules of DIKDUK, the exceptions to the rules, and the exceptions to the exceptions.
Also note, that in most of davening, we don’t have TROP marks to help with accent either. Some Siddurim include TROP for passages that come from the Torah, some or all of them. The most common, and perhaps the most important of this being the SH’MA.
There is still a bit more on this topic. Next week, perhaps.

Parsha Pix
Graphic elements for ParshaPix come from Task Force Image Gallery by NVTech, Davka Judaica Clipart, and occasionally from the internet. Top Draw is used to edit some of the clips and to put the whole ParshaPix together. Our favorite clipart format is .wmf, and there are a sprinkling of .jpg, .gif, and even an occasionally .bmp. But mostly .wmf.
The sedra begins with the command to count the people. The abacus is for keeping tally, and the half-NIS coin represents the half-silver-shekel that was used for the count.
The faucet stands for the washing basin and the kohein’s requirement to wash hands and feet before doing service in the Mikdash.
The thing to the right of the faucet is a pepper mill, used to grind the spices for the incense (K’TORET) and the special anointing oil.
And in the upper-right is a bottle of olive oil for that same purpose.
Then we see the two artisans checking the blueprints - they represent Betzalel and Aholiav, the two chief craftsmen in charge of the construction of the Mishkan.
Finally, to complete the topics of the first Aliya in Ki Tisa, we have Shabbat candles, representing to command to keep the Shabbat.
Lower-right is an edited version of Davka’s Golden Calf graphic, and to its left is another Davka graphic of Moshe holding the Luchot high (perhaps just before he smashed them).
The hatchet can be that which Moshe used to destroy the Eigel, or the tool used to fulfill the commands at the end of the sedra to destroy the Avoda Zara in the Land of Israel upon our entry and conquest.
The dairy products and slab of meat are bracketed together, representing the prohibition of eating milk and meat mixtures. (It should be noted and even discussed with you children and guests, that this depiction of BASAR B’CHALAV is not so good, because the Torah forbade only mixtures produced by cooking. The graphic might more accurately stand for the rabbinic prohibitions in this area of mitzva.
The object close to the center of the POP is hard to make out in the black & white of the hard copy, and probably difficult to identify in the color format of TT on the OU’s website. It is a welder’s mask, which might be the most appropriate method of shielding the people from Moshe’s radiance.
The quill and feature remind us of the command of G-d to Moshe to write the Written Torah down for the people.
Matza is matza, as we sometimes say in Torah Tidbits. Here it can represent not just Pesach, but all three Regalim, as mentioned in this week’s sedra.
This leaves us with an old PPP which we will now make part of the explained ParshaPix. It is two children playing on a teeter-totter. Notice that the fulcrum is a key, making the grphic stand for KEY-SEESAW (pardon ouyr Ashkenazi pronunciation.
As we mention every so often, ParshaPix are a wonderful way to begin a session of Parshat HaShavua with your family and or Shabbat guests. Here’s one “game” you can play. Start with the younger children and show them one of the pictures. After they give the obvious explanations, you can challenge the older kids and guests to come upo with another explanation for the same picture. If you do anything interesting and out of the ordinary with ParshaPix, let us know and we’ll share it.

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 week’s (T’TZAVEH) TTriddles:
[1] Three or two, rather than four
[2] 1 of 13 (or 14) 3-W P (Motza"Sh)
[3] 28 initial and 4 others last week; 13 initial and 3 others this week
[4] What color is woven miracle-bread?
[5] From Yechezkeil to Shimon HaTzadik
[6] The haftara's counterpart to the ultimate tzizit pasuk
[7] Non-kohein, but he wore one
[8] The closest to its real color
plus... three items in the ParshaPix (the ones that weren’t explained on page 9)

And the envelope please...
[1] The answer to this TTriddle is P’TIL T’CHEILET, a thread of T’chelet wool. The four refers to Tzitzit. The three or two refers to the different opinions about how the TZITZ of the Kohein Gadol was tied to his head. Some say with three ribbons of T’cheilet and some say two.
[2] Some Siddurim, after V’YITEIN L’CHA and the Z’MIROT for Motza’ei Shabbat, have a series of collections o f p’sukim from Tanach that were (are) read as various types of SEGULA. Among the sets of P’sukim are all the 3-word p’sukim in the Torah. There are 13 such p’sukim, a 14th as well, if you count the three words until the parsha-break in the middle of a pasuk. One of the three-word p’sukim is from T’tzaveh. Believe it or not, ace TTriddle-solver YYW got this one perfectly.
[3] The word that predominates in T’rumah and T’tzaveh is V’A’SITA, and you shall make... The word starts 28 p’sukim in T’rumah and 13 in T’tzaveh. There are 7 additional occurrences of the word, not at the beginning of a pasuk.
[4] This one was kind of an easy version of the cryptic crossword style clue. Woven is OREG, ALEF- REISH-GIMMEL. The term is used for the ME’IL and the KUTONET. Heavenly bread is MAHN, MEM-NUN. Put the two words together and you get the answer: the color is ARGAMAN, purple.
[5] Yes, RHM, we’ve used this one before. Thanks for remembering. If one goes north on Rechov Yechzkel and crosses Rechov Shmuel HaNavi, the street veers to the right and becomes Rechov Shimon HaTzadik. The short piece of that street at the beginning, where it curves, is called Rechov Pituchei Chotam. That is the Torah’s term for the engraving of names on the stones of the CHOSHEN and the sholder-stones of the EIFOD.
[6] Several solvers thought that the reference was to Shmot 30:46 in the sedra, which really does sound like the last (ultimate) pasuk of the third passage of the Sh’ma, the Tzitzit portion. The TTriddle asked for something in the haftara, and that was not a typo. Actually, this pasuk from the sedra should have been part of this TTriddle, but it wasn’t. The correct solution is based on a riddle about a pasuk (probably the only one) in the Torah that begins and ends with the same three words (not counting 3-word p’sukim). The answer is the last pasuk in Sh’ma - ANI HASHEM ELOKEICHEM... In the haftara of T’tzaveh there is another pasuk (from Yechezkel) with that feature. ZOT TORAT HABAYIT...
[7] This TTriddle had a few different legitimate solutions. Some solvers went with Yosef, a non-kohein, who war a KUTONET, as in multi- colored, striped coat. Some went with King Shaul, who is mentioned as wearing a ME’IL. Good answers. And so is Shmuel HaNavi, which was the intended solution to this TTriddle. Yonatan, son of Sha’ul also is recorded as wearing a ME’IL, which he took off and gave to David HaMelech.
[8] There were some nice tries with this one, but no one hit the intended solution. The RIMONIM on the bottom of the ME’IL was made from different colored dyed wool, three different colors, to be specific. The color closest to the real color of a pomegranate (RIMON) is red, “TOLA’AT SHANI”. One good other solution was the stone on the CHOSHEN called ODEM. Similar to ADOM, red, and that’s what its color was. Someone else added that in Targum Onkeles, the PITDA is rendered YARKAN, like YAROK, and was probably green. (Rav Aryeh Kaplan z”l identifies the PITDA as an emerald, which fits with the green color. He gives severall other opinions about the stone, most of which are, in fact, green.)
The salt shaker is from the haftara, which mentions the salting of korbanot. The sedra mentions korbanot, but salt is not mentioned in the Torah until Parshat Vayikra.
The item in the lower-right of the ParshaPix is a house made by adding steps, a door, window and roof to a graphic of a Sefer Torah, making the above-mentioned (from the haftara) Torat HaBayit.
This brings us to the domino. The 6-2 domino. Some of the solutions were better than the original intended solution, but this time they add to that solution to make a stronger TTriddle. 6 and 2 refers to the garments of the Kohein Gadol. Six are mentioned in the beginning of the sedra, with the command to make the garments. Two others are mentioned later in the sedra. (This was commented on in last week’s TT.) But the shape of the donimo is also significant. it is a rectangle which was a double square. That is the shape of the CHOSHEN, before the fold that makes it a “pinky square”. Some solvers saw the 6-2 as a reference to SHEISH (linen) and SHANI (similar to the term for the red dyed wool).
Sharing the honors this week are RHM, MM/Bklyn, YYW, and the GG. All had strong solution sets with interesting alternate answers on occasion. (Your prizes await you. Call.)

This week's TTriddles:
[1] 28.6% of Ne'ila
[2] Skip 44 to make it fast
[3] Who offered half of what was commanded twice in this week's sedra?
[4] 24, 25 days later, many more than just him
[5] Thrice; twice for Minhag Yerushalayim
[6] In the parsha, NO and in the haftara, YES

Around the Israel Center
Israel Center Scene • Keeping you abreast of latest developments at the OU Israel Center
Makom BalevYom Hishtalmut
Recently some 80 madrichim attended a training day in the Shapira School in the Dore neighborhood of South Netanya where most of the Israel Center's Makom Balev youth activities take place in the city.

The morning was devoted to a special meeting of the area coordinators (of whom there are fourteen) in which the Rakazim discussed ways and means of improving the already very successful programs in their towns and yishuvim. The program also included an interesting lecture by psychologist Yochi Siman Tov on the various ways of working with children based on a film about Helen Keller. Yochi explained that there are many methods of how to work with kids successfully. The madrichim from Netanya complemented this talk with examples of activities that emphasize drama and competition.

Harel Cheztroni, Director of the Israel Center's "Zula" program (see below) completed the day with a movie about the young people in the project. His message was not to give up however difficult the young people seem to be. To do so may lead the young people to give up hope and search for negative ways in which to express their fears and frustrations.

Wonderful Tiyulim
As part of its ongoing rich program of activities for adults, the Israel Center recently held two three-day tiyulim.

Winter Wonderland. The 25 happy participants in the first tiyul were based in Keshet in the Golan. The "tourists" were taken to a number of fascinating sites that included the Dubrovin farm in Yesod HaMa'ala which had rooms set up as they were a century ago and a sound and light show describing clay hand-made tools of the past and present. At the El-Rom Studios the group saw how movies are made, including the one theyu viewed about about the 77th unit that fought during the Yom Kippur War. The tour also incorporated two wonderful waterfalls (the Eyaht and Saar waterfalls) and saw how much water we were blessed with this winter.
Shabbat Shira at Kibbutz Chafetz Chaim. This tour with a complete busload of friends visited the Cactus Garden in Moshav Eliezri in honor of Tu Bishvat. Cactus plants were given as souvenirsc while everyone also received a bag of breadcrumbs to feed the birds before Shabbat. Shabbat itself included a Seder Tu Bishvat conducted by the Israel Center's Rabbi David Derovan, a tour of kibbutz Ein Gedi, and a special model of the Mishkan. Everyone enjoyed the Shabbat immensely.

Beit Kharkov
The Israel Center's Beit Kharkov program was established to provides assistance to olim from Kharkov, Ukraine, ranging from financial and educational assistance to personal guidance (including emotional support throughout the aliya process which can be at times a very stressful period, and thereafter).

Recent projects:
"Koshering" homes. Unfortunately, many of the new olim - or their parents - do not know the meaning of Kashrut or how to make their kitchens kasher.
This tedious process has now begun. It includes negotiating with families, checking keilim, kashering some and disgarding others, sometimes replacing them. So far six kitchens have been kashered and vefrore Pesach, we hope to do many more.

Thanks to HaRav Tzvi Rimon, Rav of the Kharkov Kollel of 2002 for his guidance and to all those kind people who have so generously donated kitchen supplies and utensils.

And a Funeral… Recently the grandfather one of our olim passed away in Israel. In addition to the warmth and emotional support that was provided for them by the Bet Kharkov family, we made sure that a proper kosher burial was arranged and that a minyan was brought to the funeral and throughout the "shiva".

And a Brit… On a happier note, a couple who very recently made aliya gave birth to a baby boy. The Brit was arranged from "Aleph to Taph", to the point where Bet Charkov actually made the Brit and Seuda at the Israel Center. All of the Israel Center staff attended the Brit which contributed greatly and made the occasion especially joyous.

A Special Shabbat at Otniel. In order to strengthen the Jewish identity of our participants we took some twenty girls to Ofra to experience a spiritual, joyful and educational Shabbat. The yeshiva in this yishuv recently lost six of its best students to terrorism and other causes so the Shabbat had a very special meaning there. Not only were the girls given "chizuk" in a spiritual sense, but the ties between them were strengthened as were the connections to their madrichot.

The Koby Mandell Program
One important aspect of the Koby Mandell Project (set up in memory of 14-year Koby z"l murdered by terrorists) involves selected madrichim who meet with youth from religious vocational high schools in order to help them deal with problems of socialization, faith, and purpose. Recently, a group of 25 teen- age boys from Yeshivat Ahavat Chaim in Kochav HaShachar and a group of 25 girls from the Shavei Rachel School in Neve Daniel attended shabbatonim in the holy city of Zefat. At each of the shabbatonim, the participants imbibed the ru'ach of the City, met with "characters" who typified the balance between creative talent, the search for meaning and a strong "neshamadic" approach to Jewish life. The experience also included walking tours to various holy places in the city and special tefillot.
HaRav Yissacher Vasserlof, the boys' Rosh yeshiva summarized the Shabbat as a special experience. Upon returning to the Yeshiva such joy and exuberance emanated from the group, that it permeated the entire Yeshiva. Kol Hakavod to project coordinator Michael Sebag and his dedicated team.

Israel Center
Here’s a small sample of recent lectures at the Israel Center. On a recent Sunday evening, the renowned speaker David Luchins lectured on the topic of The Gulf Crisis. In his insightful way, plugged into political science, David gave us the American perspective and elaborated on his own predictions, all with a sprinkle of Divrei Torah. Many new faces joined the Israel Center "regulars" to hear this perceptive discourse.

At another event held in conjunction with the Root and Branch Organization one of the interesting speakers was the ambassador to El Salvador, one of only two countries in the world to have its embassy in Jerusalem. He spoke to an enraptured audience about El Salvador's cooperation in the efforts of the Swiss to save Jews in response to Auschwitz.

Finally, among the various recent lectures given by Rabbi Ephraim Sprecher on 'Torah perspectives on different topics' was: "Torah Perspectives on Extra Terrestrial Life." With his artful citation of any number of classical Torah sources, one almost expected Eliyahu Hanavi to come floating into the lecture room on an "unidentified flying object"!

Jewish Values Education Institute
Jewish art. JVEI, the Jewish Values Education Institute, is constantly expanding its horizons. At a recent program combining lecture and art exhibit, the main hall of the Israel Center was transformed into a venerable art gallery. All around the circumference of the room the sculpture of Julia Segal, an internationally known, Russian born, Israeli artist was on display. Julia's sensitive portrayal of family scenes and individuals created the perfect environment for the evening's lecture.

Daniel Dvir, an American-born, Israeli artist spoke eloquently and forcefully on the subject of "Is there Jewish Art?" The following evening, Sunday, our "art gallery" was again filled, this time, with a bustling audience of Russian speaking Olim, a first for JVEI. In addition to viewing the art, they heard Dr. Vadim Rotenberg speak about "The Creative Process."

A first! This coming week, JVEI will be breaking new ground again. The first JVEI program in Hebrew will take place. Together with the Temple Institute, JVEI presents a 5-part series, "In the Light of the Temple: An Introduction to the World of the Temple in Jerusalem." Rabbi Menachem Makover, Director of the Temple Institute will break ground with a lecture on "The Secret of the Temple."

Mothers & Daughters. "Reaching the Age of Mitzvot, a 12 Session, English language Bat Mitzva course for Mothers and Daughters" has successfully completed its second series. Eight "couples" (mothers and daughters) and a grandmother marked the exhilarating course with a party. The entire group had nothing but praise for the teacher, veteran educator, Rabbanit Pearl Borow. Over the twelve sessions, the young girls, in particular, became a cohesive group. The true marks of the success of the program were the calls for "More!" by all the participants. Another round of this course will begin, God willing, after Pesach. Watch for the announcements in Torah Tidbits!

Libraries... Once upon a time there was the Yair Landau Memorial Library, a reference library for Judaica, in English and Hebrew. To that library, over the years and more so recently, we have added the Book Family library of Sifrei Kodesh in the Ganchrow Beit Midrash, the Arnold Abroms Memorial Lending Library of English Judaica, Yankel Winet Torah Tape Library, which contains audio tapes of Center shiurim, many other Torah Tapes, and the Aish HaTorah Tape Library, and an “under construction” Judaica video tape library in memory of Dr. Maurice E. Joseph.

TIKVAH
Support Group. Every Wednesday evening the only Russian-speaking support group is conducted here at the Center from 6:00-7:30 P.M. with the guidance of professional psychologists. Participants can learn skills to cope with the daily stresses of the current situation in addition to the difficulties of adapting to a new country.

Art Program. Recently, psychologist Va'adim Rotenberg lectured on 'The Psychology of Creative Work' (see above).

Intergenerational Theater (Dor LeDor). Lately, at Beit Gesher, Jerusalem, the play of 'Three Scenes of a Marriage' was presented in Russian by the Israel center's Dor Ledor project. Rachel Kovner and Alexander Hazin acted while the panel discussions were led by the psychologist Va'adim Rotenberg and Zeena Shamruk. The evening was a tremendous success. Many people commented that it was the first time they learned how to deal with similar situations they experienced at home.

Recently, Tikva completed two 12- session workshops given in Neve Yaakov on 'Effective Child Rearing' and 'Fruitful Cooperation Among Children'. Currently, we are having a 12-session workshop in Pisgat Ze'ev teaching coping skills for families of the elderly. The sessions are being given by Lena Stern every Monday from 12:00-1:30pm.

NESTO
Native English-Speaking Teen Olim
This week Parshat Ki Tisa Junior NESTO takes on a new venture with its first Shabbaton at the Ariel hotel in Jerusalem. The program will include davening at the Kotel, a walking tour of the Old City, a minyan conducted solely by the young NESTOers, and more. The theme of the Shabbat is Achdut Yisrael, "Unity," and activities on the subject will include a Motzei Shabbat Tribal evening that will teach about the correct ingredients that make a united tribe.

Senior NESTO Shabbaton on March 3, at Bar-Ilan; theme is "Chaval Al HaZman' translated roughly as 'The importance of Time in Judaism and its importance'. Unique will be the madrichim from Bar-Ilan who will have individual sessions with the participants and who will, of course, conduct a number of fascinating activities during the Shabbat.
The ZULA
Did you know that every Motzei Shabbat 100 young people participate in our Zula program at Beit Gesher? Did you know that tens of kids enjoy the warmth and support that the big brothers and big sisters give them? Did you know that tens of kids are now happier and better able to find their way because of the Zula?
There are good and important things happening through and in the Israel Center, a Home Away from Home for many different people. — MP

Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor do we guarantee the quality of their service. Nor do we endorse any party or candidate.

The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita Rochel, Administrator

Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787

Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises

Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, and a cold drinks (cans) machine on the first floor near the library.

The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center• Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm

Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and help raise funds to benefit our Israeli soldiers. Buy Tefila L'chayalei Tzahal cards (for yourself, family, and friends) for 5NIS each and be a part of this mitzva! All proceeds benefit injured and needy soldiers. Cards are available at the Israel Center - just ask for them at the front desk

Torathon 5763 • May 1st & 2nd from 8:30am Thursday to 10:45am Friday (26¼ hrs.) • More hours than the marathon has miles! • Shiurim All Day and All Night and...• Carlebach-style Rosh Chodesh davening • Festive breakfast • More details to come...

NCSY Summer 2003 Camps
IMAGINE:13 glorious days living, learning, dancing, swimming, camping, hiking
WHO? 6-11 graders - boys/girls Separate campuses
WHEN? Wednesday thru Tuesday, July 2-15
WHERE? Keshet, Ramat HaGolan
WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, overnights... and more
Safety precautions and proceduresper Ministry of Education andChevra L’Haganat HaTeva • For more information and registration,call Ahuva 02-5667787, ext. 242

Torah Tidbits are available on the internet on the OU’s website www.ou.org/torah/tt. You can download all of it at once or whatever sections you want. Palm version too.

If you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join
Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500 (payments poss.) • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il; Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center.We hope you feel that way too.
Membership Form
Today’s date:
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Purim Goodies from Herby's Bakeshop, Mehadrin, Rabbinate of Binyamin Reigion
Hamentaschen: 18NIS per ½-kilo pkg - Apricot, Apple, Poppy, Date, Whole Wheat
Apple Pie: 30NIS
Pecan or Blueberry pie: 35NIS
Challot: whole wheat or sweet white• Small fancy - 12NISLarger break-a-part - 16NIS
Pick-up on Monday, March 17thTaanit Esther, 9:00am to 4:00pm • Call or email your order to trochel@netvision.net.il
Herby’s for Purim —It ain’t just hamantashen!`


NESTO - Native English Speakin Teen Olim
Senior NESTO enjoyed a one-of-a-kind 'Jewish Family Feud'. With questions like:
What are the 5 top Ashkenazi dishes?
Who were the first 5 Neviim in Tanach?
What are the 5 most used Yiddish sayings?
As usual, we had a good time.
Junior NESTO met up in the Malcha Mall for a superhero scavenger hunt. Our three teams: Superman, Batman, and Spiderman ran around the mall using initiative, imagination, and leader- ship skills. All teams did surprisingly well, bringing back hidden pictures, spotting hidden madrichim, collecting banana peels, unpopped kinds of corn, signatures and all the kind of investiga- tive information. Besides a stranger turning to me and asking if those were my kids searching for the funniest name for a shade of lipstick, everything went smoothly. "You can take our freedom, you can take our women, but you can never take our NESTO scavenger hunt". (Mel Gibson's unforgettable famous words).
See the Israel Center Scene in this issue of TT for more on NESTO.
That's all from us for now,Shabbat Shalom
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 250 • fax: 561-7432 • chaveabrahams@hotmail.com • Chaim Pelzner, Director, Chave Herschberg, Coordinator, Mimi Edel, Bat Sherut, NESTO is partially funded by the Jewish Agency for Israel


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 Rochel at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Rochel at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

LAST CALL
Israel Center In-House Shabbaton - Shabbat Parshat Vayak-hel - Sh’kalimM’vorchim ADAR SHENI(February 28 - March 1); Theme: Adar & Purim; Guest speakers include: Rabbi Emanuel Quint and Rabbi Shaya Kilimnick plus mini-shiurim, Divrei Torah, tidbits, and an interactive play and a question & Answer session • 200NIS per person (220 for non-mem) • Call 566-7787 ext. 204 to inquire, reserve, register; Housing options: [1] You live in the neighborhood and don’t need us for housing;; [2] You are staying with friends/relatives in the neighborhood; [3] You would like us to find home hospitality for you in the area; [4] You would like a room at one of the nearby hotels (at extra cost) —(a) Inbal - 450NIS per couple (b) Eldan - 300NIS (c) Windmill- 300NIS; When you sign up, in addition to housing information and/or request,let us know of any special dietary needs, seating preferences, etc.

Wheelchair Accessible Tiyul Recently in the Old City, many areas have been made wheelchair accessible. Those of you who would like to join us (with or without companions) should call Shulamit at: 532-6454 or 050 937 932. We are arranging transportation in a special vehicle which can accommodate 5 people who use wheelchairs and their escorts at a time per trip. Call NOW (Leave a message) Don't hesitate!

Dream Vacation in Ein Gedi - Sunday to Wednesday(4 days-3 nights)March 2-5 • Free bathing at the Spa including mineral & mud baths; Magnificent Magical Botanical gardens on premises; New! Covered Sweet Water Pool; Full and varied program • Tiyulim • Shiurim incl. tour of the cactus garden, health lectures, exercise; Mehadrin with the highest standards of Eida Chareidis andRav Landau products and a fulltime mashgiach on the premises • 239NIS p.p. per night (if you stay 3 nights) • Deluxe rooms - 289NIS, 259NIS p.p. per night (if you stay 2 nights); 269NIS p.p. per night (for 1-night stay); Prices are for dbl. occ. H/B Breakfast and dinner. (Light lunch @ 25NIS) • Price includes transportation - (J’lem-Dead Sea on SUN and/or return on WED)* • Travel Desk (566-7787 ext. 249)Payment by cash, checkor credit card (by phone) - Leaving the Center on SUN. 9:30am • Free lunch on Sunday for peoplebooking the whole 3 days

A Very Special Tiyul for Women Only • Tuesday, March 11th 8:00am to 8:00pm(7 Adar Sheni, birthday & yahrzeit of Moshe Rabbeinu); An inspirational and informative full day of travel and prayerat the resting places of our matriarchs in the Galil: Yocheved bat Levi, Mother of Moshe Rabbeinu; Tzipora, wife of Moshe Rabbeinu; Elisheva, wife of Aharon HaKohen; Bilha & Zilpa, wives of Yaakov Avinu; Rachel, wife of Rabbi Akiva; Plus Boatride on the Kineret (IY”H, weather- and time-permitting) • Guided and led byBasha Zusman and Esther Linder • 136NIS members (150NIS non-mem) • Reserve now • Route via Mediterranean Coastal RoadBring food & water for the day • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
Renaissance, Jerusalem, valid thru February; 2 night package; 800NIS per couple, B/B; includes entrance to health club and indoor pool
Inbal, Jerusalem, valid MIDWEEK thru February, 2-night package 1365NIS per couple, one night B/B, one night H/B
Renaissance, Tel Aviv, valid February, SUN thru THU, 2-nights: 1220NIS per couple, H/B, incl. health club & indoor pool
Chavat HaBaron, Zichron Yaakov, valid FEB 21-22, Glatt-Mehadrin - SHABBAT - 670NIS per couple, F/B Shabbat F/B
Hyatt Regency, Dead Sea, valid February 23-27, Midweek - 625NIS per couple per night, H/B
Neptune, Eilat, valid February 23-28, 335NIS per couple per night, B/B
Hilton Queen of Sheba, Eilat, Valid February 23-26, MIDWEEK - 535NIS per couple per night, B/B
Ruth Rimon Inn, Tzfat, valid February 23-38, 380NIS per couple per night, B/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 TT558
"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

Shabbat Day
This Shabbat (Ki Tisa, there will be a shiur IY”H by Yaacov Peterseil at 4:00pm (Mincha at 5:00pm) • Next week, Vayakhel-Sh’kalim is an In-House Shabbaton. There will be a shiur (among others) at 4:00pm by Rabbi Shaya Kilimnick (Mincha 5:00pm)

Motza’ei Shabbat
Motza’ei Shabbat, FEB 22, 8:30pm • The Secret to Achieving Personal Goals: A Simple Guide to Confronting the Yetzer Hara with Avraham Chaim Apatovsky, Ph.D

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
Resumes IY"H March 12 Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Root & Branch Lecture: Sunday, Feb. 23 • Root & Branch Association in cooperation with the Israel Center
3:00pm: “History of the Sephardic Jewish Communities in the Netherlands during World War II” - Mr. Salomon L. Vaz Dias, National Executive Director,American Friends of Likud • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10
FINANCIAL SEMINARS - Sun. Mon. Tue. - Feb.23-25: Sunday, February 23rd, 7:30pm • The Israeli Tax reforms updated andhow to legally minimize any tax exposure
These seminars are run by Mark van Geldren (627-4316) and associates, at the Center.The Israel Center is not responsible for the content or any outcome of these seminars.
Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen

MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • Rambam's 13 Principles with Rabbi Zev Leff
11:36am (men & women) • Jewish History - Bayit Sheni period: Before 66ce: Leaderships in Crisis part II with Dr. Henry Goldblum
Mon. FEB 24, 11:36am • Your stories of Hashgacha Pratis • Join the circle of your friends and share your story. If you wish to pre-book a slot, call: 643 0639 with Aviva Nissim. plus...Musical interlude with Barabara Hakuk
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 • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
FINANCIAL SEMINARS - Sun. Mon. Tue. - Feb.23-25; Monday, February 24th, 7:30pm: Savings and Real Estate in Israel: Israel provides the highest forms of savings instrumentsin the Western World. What is the story with the local stock and funds market? How to buy and sell real estate in Israel. Israel's hottest real estate investment that allows you to startwith under $20,000 cash. • These seminars are run by Mark van Geldren (627-4316) and associates, at the Center.The Israel Center is not responsible for the content or any outcome of these seminars.
Lecture Series in Hebrew beginning Mon. Feb 24 (5 weeks) ar 7:30pm on AN Introduction to the World of the Temple in Jerusalem by Rabbi Menachem Makover

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi David J. Derovan; Rabbi Sholom Gold resumes IY”H March 4
The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Purim in Aggada and Halacha • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
FINANCIAL SEMINARS - Sun. Mon. Tue. - Feb.23-25; Tuesday, February 25th, 7:30pm • 10 Outstanding investments for difficult times; 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 with lower volatility! Relatively low risk investments that are doing 7-15% even in these bad times. 7-10% Income producing investments. • These seminars are run by Mark van Geldren (627-4316) and associates, at the Center.The Israel Center is not responsible for the content or any outcome of these seminars.
NEW CLASS at the ISRAEL CENTER • Tuesdays at 8:00pm • Guide to the Concepts, Laws,and Practices of Shabbat by Rabbi Yehoshua Freilichm Dean, Be’er Miriam College, Har Nof • Emphasis on practical matters, but Hashkafa will also be examined • Each class will stand on its own • Open to men and women
Tuesday, February 25, 8:00pm • Jewish Values Education Institute presents a NEW concept! It’s finally here! The People’s Knesset; Now your voice can be heard! Discuss the issues currently facing the Knesset! Here is an opportunity to express your opinion on the pressing issues of the day & feel like a Knesset member who makes a difference • Moderator: Meir Even-Shoshan

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • The Agunah Problem with Rabbi Macy Gordon
Rabbi Gordon’s next topic: The Agunah Problem
10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, February 26th, 5:00-9:45pm • Root & Branch Association in