SHABBAT PARSHAT KORACH - M'VORCHIM
Parshat HaShavua for Chu"l is SH'LACH
Parshat HaShavua will be out-of-sync for 5 weeks,until they double up Chukat and Balak
TT #574 - Pirkei Avot: Israel - Fourth perek • Chu”l - Third Perek
28 Sivan 5763 - June 27-28, '03

Halachic Times for Jerusalem Israel Summer Time
Correct for TT #574 • Ranges are for THU-THU, 26 Sivan - 3 Av/June - July
Candle lighting - 7:14pm (earliest - 6:20pm)
Havdala - 8:33pm (Rabbeinu Tam - 9:16pm)
Earliest Shacharit 4:36-4:39am
Sunrise - 5:35-5:38pm
Sof Z'man Kri'at Sh'ma - 9:08-9:10am (8:12-8:15am)
Sof Z'man Shacharit - 10:21-10:19am (9:42-9:44am)
Chatzot (halachic noon) - 12:41¾-12:43¼pm
Mincha Gedola (earliest Mincha) - 1:18-1:19pm
Plag Mincha - 6:19½ - 6:20pm
Sunset - 7:54 - 7:54pm (7:48½-7:48½pm)

Shabbat times for other cities:
Candles (earliest) city Shabbat out
7:31pm (6:22) Raanana 8:32pm
7:29pm (6:21) Beit Shemesh 8:32pm
7:31pm (6:23) Netanya 8:31pm
7:30pm (6:22) Rehovot 8:33pm
7:31pm (6:22) Petach Tikva 8:30pm
7:29pm (6:21) Modi'in area 8:33pm
7:27pm (6:21) Be'er Sheva 8:28pm
7:28pm (6:20) Gush Etzion 8:33pm
7:30pm (6:21) Ginot Shomron 8:30pm
7:17pm (6:20) Maale Adumim 8:31pm
7:20pm (6:21) Tzfat 8:36pm

Okay. Let’s go. You might have noticed that starting in last week’s 11th anniversary issue of TT, we listed times for “regular” candle lighting and earliest candle lighting, for those who take Shabbat early, and the time of Shabbat-out - for 12 different locations around the country. For many years, Torah Tidbits has carried Jerusalem times and left the rest of its readership to fend for itself. We decided, as a gift to out-of-Jerusalem TT readers, we would print zmanim for communities that receive a significant number of TTs each week. (If anyone feels we overlooked a community for inclusion on the list, please let us know.)
Torah Tidbits uses the computer program CHAZON SHAMAYIM for its halachic zmanim, and we consult with the author of the program, Rav Eitan Tzakuni for detailed explanations and fine tuning.

Before last week’s issue, we spoke to several representatives of the local religious councils of many of the places on the list, to determine what local customs might exist that would require adjusting the calculations.

Since last week’s issue, several readers from different communities contacted us with important feedback and input.

Had we realized that the issue of local candle lighting and havdala times was so complex, we might have celebrated our entrance into the 12th year of TT by offering free beer at a Carlebach concert, rather than expand times chart.

There are some kinks that need to be ironed out and we need more reader feedback to help with the task.

Just to clue the readers in on some of the difficulties in producing such a chart, here are some of the issues:

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

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

Tzfat lights candles 30 minutes before sunset. Parts of Petach Tikva follow Jerusalem’s practice of 40 minutes, but some neighborhoods do not.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).

Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

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

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

Shabbat Parshat Korach, June 28
This Shabbat we “bench” Rosh Chodesh Tammuz, which will be on Monday and Tuesday. Tammuz has two days Rosh Chodesh in our fixed calendar, because Sivan has 30 days. Tammuz itself has 29 days.
ROSH CHODESH TAMUZ YIHYEH B'YOM SHEINI U'V'YOM SHLISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
The Molad of Tammuz will be on Sunday, 14h 15m 2p, which translates to 2:54pm Israel Summer Time.
HAMOLAD YIHYEH MACHAR, YOM RISHON ACHAR HATZAHARAYIM, CHAMEISH ESREI DAKOT USH'NEI CHALAKIM ACHAREI SHTAYIM
The Molad will be tomorrow, Sunday, afternoon, 15 minutes and 2 parts after 2.
In Rambam notation: ALEF 20:272
The actual (astronomical) Molad is Sunday evening, 9:40pm
First op for Kiddush L’vana (Minhag Yerushalayim, 3 days after the Molad)is Wednesday night, July 2nd

LEAD TIDBIT:
Wicked Shrewdness
That’s how Midrash T’hilim describes Datan and Aviram (D&A), clever men on the side of evil. Their names appear nine times in the Torah - six times in Parshat Korach, twice in Parshat Pinchas, and once in Parshat Eikev. The contexts of each occurrence of the names of this infamous pair are significant.

We are first introduced to D&A in the opening pasuk of this week’s sedra as co-conspirators of Korach. The inference that might be drawn from the pasuk is that Korach recruited them for his battle with Moshe. They were neighbors, as Rashi points out. D&A had a history of anti-Moshe behavior. And they seem to have eagerly joined ranks with Korach. We are told that the wife of “On” b. Pelet convinced her husband of the folly of joining Korach’s rebellion - you, dear husband, are not a Levi and have no direct interest in Korach’s challenge to Moshe. This argument did not seem to affect D&A at all. Bamidbar Rabba describes their two main characteristics as Arrogance (chutzpa) and Discord.

Following the opening pasuk, the Torah details the “debate” between Moshe and Korach. The tact with Korach is based on the essence of the status of Leviyim, Kohanim, and leaders. Then Moshe calls upon D&A, not to address the issues - for D&A of Reuven there are no real issues in this confrontation. He calls upon them to see if they can be calmed with words of peace (Rashi). Their tirade against Moshe - and much more against Eretz Yisrael - so much pains and enrages Moshe that he asks G-d for the failure of the Korach+250 test.

Then later, G-d tells Moshe to tell the people to stay away from the area around the tents of Korach, D&A. But the very next pasuk tells us that Moshe (and the Elders) went to D&A (no reference to Korach). The implication here is that D&A are the main adversaries, with Korach taking a backseat. When the people withdraw from the area of Korach, D&A, it is D&A that the Torah describes as arrogantly posturing - Korach is not mentioned.

In Parshat Pinchas, the story of Korach, D&A is mentioned, but look where. In the description of the lineage of Reuven. Korach seems to be incidental. D&A are the main subjects. The Torah even tells us that Korach’s sons did not die. But it tells us that as peripheral to the focus on D&A.

And then we get to Eikev, where Moshe is telling the people about what had happened in the past 40 years. He mentions what G-d did to Egypt, both in Egypt and at the Sea. And what happened to the Jewish people during those years. And what G-d did to D&A, the ones who were swallowed up by the Earth, they and their households. No mention of Korach. D&A were bad people. Sources tell us that they were suggesting themselves for the positions held by Moshe and Aharon when the people would decide to return to Egypt with them.

D&A were bad news, on a different level from Korach... and maybe from anyone else we know of.

Thank you Rabbi Gold, for your insights and ideas.

Sedra-Stats
38th of the 54 sedras; 5th of 10 in Bamidbar
Written on 184 lines in a Sefer Torah (rank: 32)
13 Parshiyot; 7 open and 6 closed
95 p'sukim - ranks 39th (9th of 10 in Bamidbar)
1409 words - ranks 36th (9th of 10)
5325 letters - ranks 35th (9th of 10)
Above average in words & letters per pasuk. Korach is a short sedra with fairly long p'sukim

MITZVOT
9 mitzvot of 613; 5 positive and 4 prohibitions

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

Kohen - First Aliya - 13 p'sukim - 16:1-13
[P>] "And Korach took".
Commentators suggest different meanings for this phrase:
Korach took some of his fellow Leviyim and some Reuvenites with him in his rebellion against Moshe;
Korach "took with words" (i.e. persuaded) others to join his rebellion.
Korach "took apart" - split people between himself and Moshe.
Korach is identified as the son of Yitzhar, grandson of K'hat, great grandson of Levi. It is quite unusual to identify biblical personalities that way. Rashi points out that the lineage mentioned in the pasuk stops before reaching Yaakov Avinu who foresaw Korach's wickedness and pleaded with G-d not to be included in the Torah's account of Korach's deeds. On the other hand, it reached back to Levi because Korach's being from Levi was the major factor involved in the whole episode.

Korach, Datan & Aviram and On b. Pelet (who backed out in time) challenge Moshe's authority. Korach enlists 250 men to publicize his/their "cause".

Ponder this... Korach was a first cousin of Moshe and Aharon. He felt slighted by the fact that both top positions - the leadership and Kohen Gadol-ship - went to two of his uncle Amram's sons (Moshe & Aharon) and the leadership of the K'hat family went to another cousin, the son of Korach's father's younger brother - Elitzafan b. Uziel. Korach found sympathy for his cause within the tribe of Reuven because Reuven himself was passed over for the leadership (which went to Yehuda), the birthright (Yosef received the double portion of the firstborn in the form of the tribes of Efrayim and Menashe) and the Kehuna/Leviya went to Levi.
Moshe proposes a test - both Aharon and Korach's people will offer incense before G-d and G-d will indicate whom He chooses. Moshe tries to talk Korach out of his fight by telling him that being a Levi is special - why show dissatisfaction and ingratitude by seeking more?

Moshe then calls for Datan & Aviram; they arrogantly refuse Moshe's summons.

[SDT] Sources tell us that Korach taunted Moshe Rabeinu with two mocking questions - A talit made completely of T'cheilet, does it require Tzitzit (with the T'cheilet strand)? A house filled with Torah scrolls, does it require a mezuza? Both questions pointed to the same argument: A Nation of holy people, people who heard G-d's Voice at Sinai, do they require holy leaders? The basis of suggesting the talit question is the juxtaposition of the Korach episode to the portion of Tzitzit at the end of last week's sedra. The Kli Yakar suggests that the mezuza question is alluded to by the description of Datan & Aviram arrogantly standing at the doorway of their tent and mocking G-d's commandments and Moshe's leadership.

Levi - Second Aliya - 6 p'sukim - 16:14-19
Datan & Aviram, two people with a long record of evil behavior, com- pounded their wickedness with the unpardonable affront to the Land of Israel by referring to Egypt as "the land flowing with milk and honey" that Moshe took us out of, to "kill us in the wilderness".

Moshe angrily asks G-d not to accept the incense offerings of Korach's group. Moshe then reiterates the challenge to Korach. Korach gathers the People to witness the "showdown"; the 250 people and Aharon will each have the special vessel onto which they will place a glowing coal, onto which they will put the incense and they will all be standing at the entrance to the Ohel Mo'ed. G-d's "glory" was revealed to the People. [<PS>]

[SDT] The Gemara tells us that when Korach challenged Moshe's authority, it was the Sun and the Moon that appeared before G-d and said: If you side with the son of Amram (i.e. Moshe), then we will continue to shine; if not, we stop shining. What is the significance of this statement from the Gemara? One commentator points out that the Sun and the Moon were originally of equal greatness, and the Moon was diminished because "two kings cannot rule with one crown". This was exactly one of the problems with Korach's arguments, so the Sun and Moon were particularly appropriate participants in this issue. Notice that not only must the sun acknowledge the situation, but so must the moon. Korach's downfall was his lack of acceptance of a moon-like role.

Rabbi Sholom Gold made the following observation. Notice how the p’sukim telling us of the confrontation between Datan and Aviram are split by the SHENI Aliya. Now notice how in Parshat Eikev, there is a set of p’sukim that seem to belong together, that are separated by the SHISHI Aliya break. Now notice, says Rabbi Gold, that in both cases, the split is between a mention of Eretz Yisrael and L’HAVDIL, the land of Egypt. Those Aliya breaks are the L’HAVDIL in each case. To hear Datan and Aviram call Egypt a land flowing with milk and honey needs to be apart from mention of Eretz Yisrael.

Shlishi - Third Aliya - 24 p'sukim - 16:20-17:8
[S>] G-d tells Moshe and Aharon to separate themselves from the rest of the People so that He will destroy them. Moshe - even while being upset in the extreme with the challenge to his own integrity - pleads on behalf of the People before G-d, asking Him not to punish the multitude because of the sins of an individual. [<SS>] Moshe warns the People to separate themselves (physically and psycho- logically) from Korach and his followers lest they be included in the punishment to come. Moshe declares that all will know that G-d has sent him to do all that he does. If these wicked people shall die in a similar manner to others, then G-d has not sent Moshe. But if G-d will "provide" a new creation and the earth will open its mouth and swallow Korach and company and all that belongs to them, then all will know that these people have truly rebelled against G-d. As Moshe finished these words, the earth beneath them split, opened and swallowed all with Korach. (Implication from the p'sukim is that the People did not actually die but left this world in this unusual and miraculous manner.)

The People shouted in panic when they witnessed what was happening. A Divine fire consumed the 250 incense offerers. [<SS>] G-d tells Moshe to tell Elazar b. Aharon to collect the fire-pans and scatter the burning coals. The copper from the pans was to be used to plate the Mizbei'ach as a reminder that a non-Kohen must not attempt to usurp the Kohen's authority. In general, the Torah warns us not to be like Korach and his gang, and not to suffer their fate. [<S]

[P>] The next day, the People, fearing retribution, complained against Moshe for killing (part of) G-d's Nation. G-d's Cloud descended upon the Ohel Mo'ed and Moshe and Aharon went there for instructions. [<SS>]

[SDT] The earth not only swallowed Korach's gang, but their possessions as well. The message, says IMREI SHEFER, is that one's wealth often causes a person to be arrogant. This, in turn, leads sometimes to challenging authority. The people's possessions were not innocent bystanders, so to speak, to Korach's rebellion, they were the instigators..

Note that in Korach's rebellion we see not only two punishments, but two very different kinds of punishments, which, in turn, reflect the types of sin. Datan and Aviram and their ilk were plunged down into the bowels of the Earth. But the 250 K'toret-offerers, they were honorable people. They were godly. The Torah testifies to that when we are first introduced to them. They honestly believed that they were making proper offerings to G-d. Otherwise, they would not have risked their lives. They must have been surprised to have failed! Their sin was reaching TOO high towards the Divine. And their punishment was to be struck down by Divine fire (as had been Nadav and Avihu).

Here's another thought... Moshe was chosen by G-d to lead the people. True. And he will always be on a higher level than the rest of us. We, not G-d, elevated Moshe even higher. We decided that we did not want to hear the "Voice of G-d" anymore and we requested that Moshe tell us what G-d wants of us, and we would comply. G-d spoke to all of Israel. That was the plan. And that put all of Israel on the level of prophecy. With Moshe as the chief prophet. We forfeited our direct communication with G-d, and we made Moshe the ONLY prophet. (Let's not complicate the issue with the 70 elders who shared Moshe's prophecy, like candles that are lit from a single burning candle.)

The Gemara says that the "deal" that the People of Israel made at Sinai concerning not having direct communication from G-d, was an irrevocable, forever deal. Korach wanted to change his mind. Perhaps he was no longer confident that Moshe could actually bring the People into Eretz Yisra'el, after the whole Meraglim fiasco. The merit of this theory is that it balances the motivations of Korach's gang. Datan and Aviram were BAD. The K'toret bringers were not necessarily evil. Probably not.

R'VI'I - Fourth Aliya - 7 p'sukim - 17:9-15
[<SS>] Once again G-d "suggests" that He destroy the People. This time Moshe does not plead with G-d on their behalf but immediately instructs Aharon to burn incense on coals from the Altar and that he should pass among the People to stop the plague that had already begun. This quick action stopped the plague which had already claimed 14,700 lives, not counting those who perished in the Korach incident. [<SP>]

Sometimes, in times of trouble, Moshe prays to G-d extensively. His prayer after the Sin of the Golden Calf is an example of long prayer. We can even say that it was a prayer that lasted 40 days and nights. When Miriam was stricken with Tzora'at, Moshe uttered a short 5-word (11 letter) prayer for her wellbeing - KEIL NA R'FA NA LAH. And at this point in Parshat Korach, Moshe senses that prayer will not work - swift action is called for.

Another way to look at this is that "And they fell on their faces" means they had no prayers to offer. This told them that disaster will immediately follow (the plague) and therefore they acted immediately to stop it.

The Torah speaks of the 10 times we "tried G-d's patience" in the Midbar. This is one of the items we are supposed to always remember. Pirkei Avot (5th perek) mentions this among its series of tens. Let's take a look at three of the times - the Sin of the Golden Calf, the Sin of the Spies, and Korach's rebellion.

CHEIT HA'EIGEL resulted in the deaths of the actual perpetrators (3000 men), but the rest of the People were basically forgiven after Moshe's pleading.

The spies themselves were killed, the adult male population was banned from entry into Eretz Yisrael, and were to die out in the course of the 40 years of wandering. It might not sound like it, but the people were basically forgiven for this too (but with harsher punishment).

In contrast, the 250 incense offerers were consumed by fire, Korach, Datan and Aviram and their people, households, and possessions were swallowed up by the Earth, and for complaining in the aftermath of the Korach rebellion, a plague erupted and claimed 14,700 lives "on the spot". The plague was "contained" by Moshe's swift actions. A heavy price was paid for the Korach fiasco.

Combining different ideas in the commentaries, we can suggest the following: The Sin of the Golden Calf represents sins against G-d. He can be, and often is, most forgiving for that kind of sin. The sin of the spies was an affront to Eretz Yisrael. This, so to speak, G-d considered a graver sin, and was less forgiving. Korach's rebellion was directed against Moshe. It was a BEIN ADAM L'CHAVEIRO issue. These are the kinds of sins that G-d is least willing to forgive.
The same observation has been made in comparing the Flood, which came as a result of a breakdown in society, with the Tower of Babel, where people united to rebel against G-d. The punishment was much less severe in that case.

Chamishi - Fifth Aliya - 9 p'sukim - 17:16-24
[P>] G-d tells Moshe to speak to the People and take a staff from each of the tribal leaders, the staff to be inscribed with the leader's (or tribe’s - dispute) name. Aharon’s name was to be inscribed on the staff of the tribe of Levi. The staffs were to be placed in the Ohel Mo'ed. The person whom G-d shall choose, his staff shall blossom; this manifestation of G-d's choice shall hopefully put an end to the complaints and confusion of the People. The People did as instructed and the staffs were placed in the "Tent of Testimony" overnight. On the following day, Aharon's staff had blossomed. Moshe showed the staffs to the People and each tribe took its staff back. [<P]

G-d's choice of almond is significant. The almond is the fastest tree to develop flowers, buds, and fruit. Those who challenge to status of the Kohanim were dealt with very swiftly. The people seemed to have felt the speed with which G-d dealt with the rebels and it devastated them (as mere observers).

Shishi - Sixth Aliya - 24 p'sukim - 17:25-18:20
[P>] G-d tells Moshe to return Aharon's staff to the Mishkan as a reminder to the People not to rebel or complain. Moshe does as instructed. [<P]

[P>] The People express their feelings of despondency and fear of Divine punishment for their various lapses. [<PS>] G-d reiterates that the Kohanim and Leviyim hold special positions and have the responsibility to avoid risking their lives by over- stepping their bounds.

Leviyim are required to guard the Mikdash [388,A22]. (Honor guard)

[In fact, there were 24 watchposts, 21 of which were manned by Leviyim; three were within the Beit HaMikdash and were manned by Kohanim.]

Kohanim and Leviyim are forbidden to perform each others sacred tasks [389, L72]. A non-Kohen/Levi may not work in the Beit HaMikdash [390,L74]. It is forbidden to disregard the obligations of the Beit HaMikdash Temple honor-guard [391,L67]. [<P]

[P>] The Torah next lists several gifts that are given to the Kohen - the meat of certain korbanot, t'ruma, bikurim, consecrated objects, the firstborn of kosher farm animals and the redemp- tion/exchange for a firstborn donkey. Firstborn humans are to be redeemed for 5 silver shekels [392,A80].

Firstborn cow/goat/sheep may not be redeemed [393,L108], but must be brought as a korban within a year (if unfit for the Altar, the b'chor is the possession of the kohen without restrictions). All gifts of the kehuna (24 in number) are for Aharon and his descendants in perpetuity. However, the Kohen does not receive a portion of land in Israel. (This is the basis of the complex intertwined relationship between kohen and non-kohen.) [<P]

MITZVA WATCH
Human firstborns MUST be redeemed. Even though the text of Pidyon HaBen calls for the kohen to ask the father of the baby which he prefers, his son or the 5 silver coins, the father may not opt for the money.

The firstborn of a donkey SHOULD be redeemed, but there is a fallback mitzva, frowned upon but nonetheless on the books and available - namely, to destroy the animal It is an option, but it is wasteful (and possibly cruel).

The firstborn of a kosher domesticated farm animal (cow, goat, sheep) MAY NOT be redeemed.

No other firstborns have sanctity and mitzvot associated with them. Not horse or camel, not deer and antelope, not cat or dog or bird, etc. We do not generalize these mitzvot by saying that the Torah was just using an example. How do we know that these mitzvot are specific? The Oral Law.

Sh'vi'i - Seventh Aliya - 12 p'sukim - 18:21-32
[S>] The Levi is to receive tithe (a tenth of produce) from all Israelites. (The 10% is to be taken AFTER the T'ruma was taken off for the Kohen, which is about 2%.) This is his due in exchange for this work in the Mikdash.

Leviyim also do not receive land (except for 48 cities around the country); their role is that of a spiritual functionary. They receive Ma'aser in lieu of a portion of land.

The service of the Leviyim in the Mikdash constitutes a positive mitzva [394,A23]. So too it is a mitzva to give Ma'aser Rishon to a Levi [395,A127]. [<S]
[P>] In turn, the Levi is commanded to give a tenth of his tenth to a kohen [396,A129]. This is known as T'rumat Ma'aser or Ma'aser Min HaMa'aser. This mitzva is performed in a technical way nowadays in Eretz Yisrael to permit the balance of the produce to us.

Notice that Korach is part story and part mitzva. Pretty differentiated, but definitely interrelated, as we've been saying. Note too the very sobering ending of the sedra. The Korach story is depressing enough, but as a once upon a time, a long time ago, we can keep our distance. Not so the mitzva-content of the sedra. There's no fooling around. We don't do these mitzvot, we die. Keep the mitzvot and we will not die. Very strongly put. It partially means, learn the Korach lesson, because it isn't just a story - it applies to each of us. 3-pasuk Maftir.

Haftara - 24 p'sukim -Shmuel Alef 11:14-12:22
Towards the end of Shmuel HaNavi's "career", he renews the kingship of Shaul HaMelech, but he reminds the people that it is a bad idea to have a human king in the first place. He also recounts some of the backsliding and punishments of the people from the time of Moshe (this is a major connection to the sedra), and challenges the people to impugn his behavior over the years. This too has a parallel to Moshe's being upset that the people would rebel against him after all he did for them. Striking among the common points between sedra and Haftara is the invoking of a miracle to "back up" his credentials. The unexpected violent storm, then, parallels in a way, the flowering stick and the Earth opening to swallow Korach's gang.

Rabbi Julian G. Jacobs, in his book, A Haftara Companion, writes in the name of Rabbi S. R. Hirsch that Divrei HaYamim indicates that Shmuel was a descendant of Korach. Thus, this haftara might have been chosen as TIKUN for Korach.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 190 • Causing Harm by Words
The last lesson dealt with discrepancies ino sales. Sometimes there are discrepancies between the advertised condition of the thing sold and its actual condition. These discrpenaices usualy come about by misleading words, whether intentionally or inadvertently. We shall commence with a few laws of misuse of speech in other areas of personal life, such as insulting and abusing people with speech. The moral and ethical standards regarding slander are very, very high, and it is indeed very difficult according to halachah standards not to slander a person when talking either to him or about him. This is a central theme of most ethical and moral works dealing with Jewish values.

It is often worse to abuse a person with words than with a deceitful sale. The impact of the words cannot be easily erased, while in the case of a sale, the deceit can often be rectified with a money payment.

The story is told of a person, Reuven, who was publicly insulted by Shimon. Before Yom Kippur, Shimon had second thoughts and went to Reuven privately to ask for forgiveness. On Yom Kippur a person is forgiven by God only for sins that he commits against God. God does not forgive sins committed by man against his fellow man unless the sinner asks for forgiveness from the man that he wronged by deeds and/or words. Reuven told Shimon that he would forgive him, but first Shimon had to bring a pillow full of feathers to Reuven's house. Shimon could not comprehend why Reuven had made this request, but in order to be forgiven, Shimon hurried home and took such a pillow to Reuven. Reuven took the pillow into the street where the wind was blowing and proceeded to cut a slit in the pillowcase and to let all of the feathers fly out and be blown away by the wind. Reuven told Shimon that as soon as he had gathered up all of the feathers and returned them to Reuven, Reuven would forgive him.

A public insult is very hard to erase in the minds of those who heard it. The private apology does not erase the harm done by the public insult. Even if the misuse of words is privately done, there can be a great impact on the person insulted or deceived. Thus, if Shimon insults Reuven privately, there can still be tremendous harm to Reuven who is sensitive to Shimon's words. The Torah prohibits the misuse of words that results in harm to others when it states: And you shall not wrong one another,' but you shall fear thy God; For I am the Lord your God. The verse cited adds the words "For I am the Lord your God" to teach that God knows what was the intent of the words, even if the person mouthing the words pleads that he meant no harm or even meant it for the victim's good.

The Talmud states that if one publicly shames another person, the perpetrator loses his share in the world to come. Also, if one cries out to God because he is a victim of verbal abuse, God immediately responds to his cries. In fact, shaming one is tantamount to killing him, because it causes the victim's blood to flow when it drains from his face, The truth of the statement is not a defense to the transgression of the Torah injunction. There is, according to Torah law, no flogging administered for the violation of this law because the transgression does not entail a physical act by the transgressor, just words. However, it is a Rabbinic decree that such a transgressor should be flogged.

There are thousands of examples, we cite just a few. One must not pretend interest in purchasing an item when he really has no intention to purchase the item. The seller is mislead into anticipating a sale; also, the seller may lose a sale to another customer while he is talking to the person who really has no interest in purchasing. The converse also holds true. For example, suppose a seller advertises that he is selling an item for a low price and does not disclose that he has only a limited number of that item in stock, and the customer is disappointed when he arrives and finds the item is not available. Also, if a seller advertises that his product can do things that it really cannot do, the seller transgresses the Torah commandment not to mislead. (However, one may go into a store to price an item for the purpose of comparison shopping, but should advise the salesperson, I am only looking to see prices and quality etc.).

It is prohibited to mislead a person verbally by pretending to do something for him when in reality, the thing done is not for him.

In transgressions against one's fellow, the halachah recognizes no distinction as to who the victim is; the transgression is the same. For example, there is no distinction between the victim of a robbery or assault for the robber; the transgression is the same.

However, in the case of abuse by words, the Talmud, citing verses in the Torah, shows that certain persons are probably more sensitive than others and need more protection; the transgression is greater in their cases.

Proselytes are especially protected by the law of abuse. A proselyte should not be told, "Remember the days of your ancestors." As stated in Shulhan Aruch, "A person must be extremely careful con- cerning abuse of a proselyte, whether to his person or to his property, because the warning regarding harming him appears many times in the Torah." The Torah gives thirty-six (or, some say, 48) warnings not to wrong a proselyte.

Wives are especially protected against verbal abuse, since the husband's abuse of his wife may bring her to tears. God is attentive to the tears of wives. One must always be careful to honor his wife because blessings rest on a man's home only on account of his wife. Similarly, one's children should not be subjected to verbal abuse, except possibly to inculcate norms of behavior in them if it cannot be done in any other manner.

If a person is suffering personal calamities, he should not be spoken to as did the friends of Job who said to him, "Remember, I pray thee, who ever perished, being innocent?"

A person who is penitent should not be reminded of his previous sinful ways.

One who calls another by an insulting name or epithet has no portion in the World to Come. Even if the victim is already used to such an insulting name, the shamer is guilty if his intent is to shame the victim.

One should not taunt a person if he has so little learning that he cannot answer a question that has been posed; nor ask him a question that he knows the person cannot possibly answer.

There is an opinion that if one abuses himself by his conduct, then if others abuse him, they have not violated the prohibition. For example, if a person acts in a wicked way, he is not protected by the commandment not to abuse him.

The subject matter of this lesson is more fully presented in Volume VII Chapters 228 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
MONEY
For many details of the halakha, there is a special status for money.

Basically, Jewish law distinguishes three categories of value: goods, which have inherent value; a note, which is a promise of value from a particular individual; and money, which is abstract value.

To give an example of some distinctions: a lawsuit for goods or money can obligate an oath, since these have actual value, but a lawsuit for a note cannot (SA CM 66:39); goods can be used for a barter transaction since they are desired for their inherent value, but money cannot since it is desired for its abstract value, it is useful for acquiring things of value from others. Notes also cannot be used for barter since they have only derivative value (SA CM 203:1). The importance of money for our law is so great the the Chazon Ish suggests that perhaps if we are in a culture where money is not used we are obligated to introduce its use (Ribit 72:2). It is interesting to note an opinion in the gemara stating that Yaakov instituted the use of money in Shechem when he arrived there (Shabbat 33b).

For thousands of years the only substance used for money in halakha was precious metal, usually gold and silver. With the arrival of banknotes backed by metal, and particularly with the rise of modern money which is not backed by or convertible to anything, the question arose if paper money is considered true money or merely a note. While most authorities ruled that paper money is considered money, there were some who considered it only a note, because it lacks inherent value.

The Chazon Ish ruled that paper money is indeed considered money, and presents a cogent rejoinder to the claim that only precious metal can be considered money because it has inherent value: “And don't wonder at the fact that people will give something of value for a mere potsherd [like paper money], for in fact even silver and gold are of no real use for our material sustenance; yet a person will give all he has in return for them.”

And the reason for this is that “the needs of man are provided by the earth in plenty before all the inhabitants of the world, to eat and be satisfied and leave over. And everything which is sold for gold is only what is left over after one eats and is satisfied.” (Ribit 72:10)

Whereas economists are fond of emphasizing that the basis of modern economies is the fact of scarcity, this great man of faith and trust brings our attention to another equally character- istic trait of these economies: the fact of surfeit! After all, subsistence economies are seldom characterized by advanced market institutions.

It is important to note that the Chazon Ish did not state that since money is only useful in an economy of surfeit, therefore it is not really important. On the contrary, we have already pointed out that the Chazon Ish holds that money is of essential importance in Jewish life and law.

However, whenever we exchange valuable goods or labor for a scrap of paper, we should remember that our ready willingness to make such a rash bargain is our basic faith that HaShem provides all our needs in great plenty, and just as we find we have the ability to part with our labor or goods for money we are certain we will find someone else willing to part with theirs and sell us what we need.

This passage reinforces what he have written in the context of other laws: the Jewish approach to economic life is not based on the "economics of scarcity" which is taught in academic economics, but rather on the economy of plenty which is taught by the Torah, an economy which is based on the faith that if we do our part, HaShem will in turn "open His hand and satisfy the needs of all flesh" (See Tehilim 145:16).

“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): email 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. Words of Wisdom; Words of Wit
3. Rite and Reason
4. Candle by Day
5. Hebrew Word
6. From Aloh Naaleh
7. From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q In order to digest milk properly, I need to take lactose pills. Is it permitted to take such pills on Shabbat, in light of the prohibition on refuah (medical treatment)?
A Before we try to solve your problem, let us "digest" the topic a little more broadly.

There is a rabbinic prohibition to resort to medical treatment on Shabbat (Shulchan Aruch, Orach Chayim 328:1, from mishna Shabbat 111a). This is out of fear that one may violate Shabbat in the course of the treatment, or, in the classical situation, in preparing medicines (by grinding). However, this prohibition is chipped away at from both sides. When one is truly sick, then he is permitted to take medicine to improve his situation. And, as relates to our issue, there are some health-related actions that are not considered medicinal.

Food, in addition to being tasty and providing energy for the day's activities, may also have medicinal value in a variety of ways. Yet even the healthiest foods are not included in the prohibition on refuah (Shabbat 109b). Things (including some herbs and tablets) that are arguably food-like but are eaten only by unhealthy people are prohibited (ibid.). But is that prohibition only for unhealthy people or even for healthy ones? The Shulchan Aruch (ibid.:37) says it is permitted for healthy people, as they do not need refuah. (Some explain that while one who feels ill may be distressed enough to inadvertently violate Shabbat when seeking a remedy, this fear does not apply to a healthy person- see Tzitz Eliezer XI, 37.) On the other hand, the Magen Avraham, one of the Shulchan Aruch's primary commentators, tries to prove otherwise, that medications are prohibited even for those who are not suffering at all (ad loc.:43). Tzitz Eliezer (ibid.) accepts the Shulchan Aruch's opinion, but Rav Moshe Feinstein (Igrot Moshe, OC III,54) said that it is difficult to dismiss the Magen Avraham, under normal circumstances. (This is the implication of the Mishna Berura 328:121, as well).

An apparent common application of this machloket is whether a healthy person can take vitamins, which are not really food (we don't make a beracha on them). However, R. Feinstein rules that it is permitted to take vitamins on Shabbat, because even the Magen Avraham would agree. He reasons that to be a medicine, something must have some type of direct positive effect on the body. If it is just preventative of disease, by providing the body with substances that keep it working smoothly, that could not be considered medicine.

What about lactose pills? There are different ways to look at the matter. On one hand, the person feels fine when he takes it. On the other hand, he has an existing deficiency which will, given that he has just ingested or is about to ingest milk, cause him pain in the relative short term without the pills. (Shemirat Shabbat K'hilchata 34:18 is stringent in such cases).

Fortunately, by lactose pills, there are additional grounds for leniency, based on how they work. Most medicines strengthen the body and its workings or fix problems that have arisen in it. But lactase replacement pills act on a more technical plane. They simply break down milk's lactose into sugars that the body can absorb. In fact, one can even put the pill into the milk and have it do its job outside the body. Thus, the pill just causes that the problematic condition never arises. The body's deficiency is not addressed, as it is not healed into producing its own lactase enzyme. Therefore, the situation is more lenient even than that of vitamins, which help give the body strength and resources to deal with future problems.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
If someone asked R’ David Kronglas whether it was permissible to do something and R’ David thought it was forbidden, he always answered, “I have to study this further. I’ll get back to you.” He explained that it was too difficult for him to tell a person something was categori- cally forbidden. He would check out the sources one more time, and only after- ward would he call the person back and tell him that the matter was forbidden. On the other hand, if something was per- mitted, he would immediately tell the person the halacha.

[3] Rite and Reason by Shmuel Pinchas Gelbard
It is customary to wrap the T’filin straps around both sides of the T’filin like wings, before placing them into the T’filin bag (Magein Avraham).
Reason: To recall the miracle performed for Elisha “who possessed wings” — as related in the Gemara (Shabbat 49a): Once, the evil Roman government decreed that whoever wears T’filin will have his skull punctured. Oblivious of the danger, Elisha wore them and went out into the marketplace. A Roman overseer saw him coming. As he approached him, Elisha removed the T’filin from his head and held them in his hand. The overseer demanded, “What is in your hand?” Elisha answered, “The wings of a dove.” He opened his hand, indeed revealing the wings of a dove. In commemoration of this miracle, he came to be known as Elisha who possessed wings (Mateh Moshe).

[4] Candle by Day
We pride ourselves on our ability to get along with others, without considering that the ability of others to get along with us may play no small part in the matter.
Being great does not excuse one from being good. - From A Candle by Day by Rabbi Shraga Silverstein

[5] Hebrew Word
In last week’s micro-lesson, we learned the official Hebrew word for Magic Marker. Not “tush” nor “lord” nor “pentel” nor “mahrkehr”. MATZBEI’AH. Notice the root, TZEVA, for color. What about a highlighting marker? That has a different word – better known by the average Hebrew speaker, by the way. It is MADGEISH. An “emphasizer”. And here’s one more word related to the root TZEVA, TZIV’ON is a crayon. <nyk>

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Korah's rebellion erupts against the background of the Jews being told that their generation would not enter the Land of Israel. Korah's co- conspirators, Datan and Aviram, play on the people's sense of despair. They use the term ALIYA, ascent, both in the sense of "going up" to the Land of Israel - an ascent denied to them, and as a synonym for appearing before Moses and accepting his authority - an aliya they refuse to make. "And Moses sent to call Datan and Aviram the sons of Eliav but they said: We will not ascend - LO NAALEH. Is it a small thing that you have brought us up, H'EL'ITANU, out of a land flowing with milk and honey to kill us in the wilderness? You have not brought us into a land flowing with milk and honey. We will not ascend, LO NAALEH.” (Bamidbar 16:12-14).

The existential need of the Jewish People outside of Israel to dream expectantly of a return to the Land, to live in the belief that "we will ascend", NAALEH, is a permanent one. Rav Kook (Orot, p.9) teaches that "it is only the anticipation of redemption that preserves Judaism in Exile while Judaism in the Land of Israel is the redemption itself."
Rabbi Jonathan Blass, Neveh Tzuf
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[7] Divrei Menachem
Parshat Korach describes the well-known rebellion of Korach and his followers against the authority of Moshe. The haftara also deals with the question of leadership, with the prophet Shmuel acquiescing to the people's wish to set up a king.

In both situations the people are prepared to accept authority. In Parshat Korach, however, the rebels accuse Moshe's family of taking all the power and demand his removal. And in Shmuel I (8:5), the people prefer to anoint a king rather than adhere to the bidding of the aging judge and prophet.

Despite the fact that in neither instant are the personalities of the incumbent leaders attacked directly, both Moshe and Shmuel adopted defensive postures. They both declared some- what emptily that they never even "took one donkey from any of the people" (Bemidbar 17:16, Shmuel I 12:1-3).

Rav Issachar Jacobson explains that it was nevertheless imperative for both leaders to uphold their personal integrity. For only those who advocate the highest moral standards can stand up to the hidden and malfeasant designs of a doubting people. Perhaps, the leaders of our time would do well to imbibe this everlasting and unequivocal message.
Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Kadesh Li Chol Bechor - Firstlings
One of the twenty-four Matanot (gifts) which a Yisrael is required to give to a Kohein, is the male firstborn of domesticated animals, i.e. cattle, sheep and goats. The firstlings of wild animals are specifically excluded. One source of this Halacha is Shemot 13:2, "Sanctify unto Me all firstborn, whatsoever openeth the womb among the Children of Israel, both of man and beast; it is Mine." While the firstborn of a Yisrael is redeemed (Pidyon HaBen), the Torah says, "…the firstborn of a cow or the firstborn of a sheep or the firstborn of a goat, you shall not redeem; they are holy; you shall throw their blood upon the Altar and their fat, you shall cause to go up in smoke, a fire-offering... their meat shall be yours" (Bamidbar 18:17,18). Therefore, in fulfillment of the Mitzva, the owner of the Bechor presents the firstling to a Kohein of his choice. Subsequently, the Kohein offers it as a Korban. The Mishna reads, "The Bechor, the tithing of animals, and the Korban Pesach are of the class of Korbanot called Kodashim Kalim - sacrifices of a lower level of sanctity. They could be slaughtered anywhere in the Azara and their blood application on the Altar requires one sprinkling, provided that it is done against the base of the altar. The meat of the Bechor was eaten only by the Kohanim…" (Zevachim 5:8). The Rambam explains, "The Torah says, 'Their meat (of the Bechor) shall be yours, just like the breast of the waving and the right foreleg." These were portions of other Kodashim Kalim that the Torah assigned to the Kohein. "And all these - including the meat of the Bechor - may be eaten by the Kohanim's wives, sons, daughters, servants (i.e. Eved K’naani and Shifcha K’naanit)... “Bechor” all must be eaten within (the walled city) of Jerusalem as it is said, '...you shall eat the breast of the waving and the right foreleg in a place of purity.'" Just as the breast of the waving and the right foreleg must be eaten in a place of purity, so too must the meat of the Bechor, which the Torah listed together with them, be eaten in a place of purity. "The Torah does not say that these things have to be eaten in a holy place, viz. the Azara; it does say that they must be eaten in a place of purity - in Jerusalem" (Ma'asei Korbanot 10:5). The Rambam posits that the meat of the Bechor, like almost all Kodashim Kalim "is eaten on the day of sacrifice, the entire night and the following day until sunset" (ibid 10:6). However the Ramban demurs, "It is a Mitzva to eat of the meat of Kodashim Kalim on the day of slaughter. It is not permitted to leave it all for the next day. Only what is accidentally left over may be eaten the following day" (Vayikrah 7:16). As with all sacrificial meat, it had to be eaten in a state of ritual purity and the Kohein could prepare it any way he chose.

The Bechor given to the Kohein cannot be an abnormal animal. "If a ewe gave birth to what looked like a kid, or a goat gave birth to what looked like a lamb, the newborn is exempt from the Law of Firstlings" (Bechorot 2:4). "If a ewe which had never given birth, bore two males and both heads came forth simultaneously, R Yossi HaGalili says that both lambs belong to the Kohein since the Torah says, "...the males are for the Lord…" (Shemot 13:12). The Sages say that it is impossible to ascertain which lamb came out first, therefore one falls to the owner and the other to the Kohein. R. Tarfon, himself a Kohein, says that the Kohein chooses the better one. (According to his perspective, the stronger lamb would certainly emerge first.) R. Akiva says that the owner and the Kohein decide among themselves…" And whoever gets the fatter lamb must pay the other, half of its excess value. If the ewe gave birth simultaneously to a male and female lamb, the Kohein gets nothing (Bechorot 2:7). A first- ling born by "caesarian section" is disqualified and the Law of Firstlings does not apply. The Law of Firstlings applies whether the animal is "perfect or flawed". The owner could not give the firstling to the Kohein immediately upon birth. He was required to keep "small cattle" (kids, lambs) at least 30 days and "large cattle" (calves) at least 50 days to spare the Kohein the trouble of taking care of the animal in its first days. But it did have to be delivered to the Kohein, sacrificed and its meat eaten within the first year. Bechorot (firstlings) of Kohanim and Leviyim were also subject to the Law of Firstlings.

The Kohein had to offer his Bechorot as Korbanot and then eat his portion of the sacrificial meat in a state of purity. A firstling given to a Kohein, not suitable for sacrifice, could be eaten even with its defects, but only as Chulin - non-sacred food. If a "perfect" Bechor developed a blemish, and a Mumcheh, (certified expert or in cases of more obvious blemishes and in the absence of a Mumcheh, three members of Sanhedrin) attests that the animal is unfit for sacrifice, then the animal became Chulin. Then even a Yisrael was permitted to eat of its meat; however, the meat could not be sold in the market.

Since the destruction of the Beit HaMikdash, a Bechor may still be given to the Kohein, but he is not permitted to make use of it; (e.g. he cannot plow with it, shear its wool, etc.) Since today, it cannot be sacrificed, it must be put out to pasture until it develops a defect and then he may eat it as Chulin. If the Yisrael owned an animal jointly with a non-Jew, the firstborn does not acquire the sanctity of a Bechor even "if the non-Jew owns only one thousandth of a percent"… "For every first- born is Mine; on the day that I struck down every firstborn in the Land of Egypt, I sanctified every firstborn in Israel, from man to beast; they shall be Mine - I am the Lord." (Bamidbar 3:13) - all the firstborn in Israel are sanctified, but not the firstborn owned (even partially) by non-Jews." Only a firstling that belongs entirely to a Yisrael is presented to the Kohein. The Law of the Firstling is applicable both in Eretz Yisrael and abroad. Today, there is a rabbinic requirement to bring a non-Jew into token partnership of the pregnant mother, thus avoiding the sanctity of the firstling. Thereby, many Halachic and practical difficulties are avoided.

The Bechor was the only Korban to have a gate named after it in the Beit HaMikdash. "The Azara had seven gates… three in the south; Sha'ar HaDelek, Sha'ar HaBechorot (the Gate of the Firstlings) and Sha'ar HaMayim…" (Middot 1:4). Teferet Yisrael speculates why. "They used to bring the Bechorot through Sha'ar HaBechorot. The Kodshei Kodashim - the sacrifices of a higher level of sanctity - were slaughtered only north of the Mizbei'ach. Since the meat of Bechorot, unique among the Kodashim Kalim (but just like the Kodshei Kodashim), was all given to Kohanim, the Mikdash authorities were fearful that one day, Bechorot might be mistakenly confused with the Kodshei Kodashim. As a result, the Bechorot sacrifices might possibly come to be disqualified when they were slaughtered south of the altar. To counter this potential error, they named a gate in the southern wall of the Azara after the Bechorot to emphasize the fact, that, like all Kodashim Kalim, Bechorot could indeed be slaughtered in the southern side of the Azara."

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email at 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 #74. 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.

Over the many months of this column’s existence, we can say that our main expert has been R’ Nisan Sharoni, author of the book from which we have heavily drawn. Not only has his sefer EIM LAMIKRA HASHALEIM been the mainstay of the column, but he himself has been friendly and helpful in several phone conversations for the purpose of clarifying confusing issues.

But he is not the only one who has contributed to the column. Reader feedback has uncovered several individuals who have become the unofficial watchdogs on TBDATR. Their com- ments have been and continue to be invaluable.

A case in point. DL. This is his email (with a little bit of editing).

In last week’s TBDATR column you wrote, “B’NEI and YISRAEL should also be separated slightly, so that the YUD that ends the first word and the YUD that begins the second are each sounded.”

This is a common misconception.

The YUD of B’NEI is silent and should not be sounded, and hence there is no need to make a conscious break between the two words.

The rule is as follows: A YUD at the end of a word is a consonant (i.e. sounded) if it follows a KAMATZ, PATACH, SHURUK or CHOLAM, and silent if it follows a TZEIREI or CHIRIK.

Although you may not find this rule in any grammar book, an examination of the BGDKFT (that’s BET, GIMMEL, DALET, KAF, PEI, TAV - the six letters that can get a DAGESH KAL, the ones that either have two different sounds - with and without their DAGESH, or the ones that are supposed to have two different sounds that some of us lost) rule proves that it is so (with only three or four exceptions in Tanach).

If a word ending in a YUD has a M’SHARET and the following word begins with one of the BGDKFT letters, the latter will keep its DAGESH if the YUD is sounded (called MAPIK YUD by the medieval grammarians, analogous to MAPIK HEH). If the YUD is not sounded, the word then ends in an open syllable and the DAGESH drops from the BGDKFT of the following word.

Here are examples of each of the possible vowels:
Kamatz: ADO-NAI KOL-B’CHOR (Sh’mot 13:15)
Patach: S’FATAI TIFTACH (T’hilim 51:17)
Shuruck: KALUI BA’ESH (Vayikra 2:14)
Cholam: GOY GADOL (D’varim 4:7 and 8)
For each of these four vowels, the BGDKFT letter has a DAGESH because the YUD is sounded. (In each case, try pronouncing the word without the YUD and see that the YUD makes a difference.)
Tzeirei: V’LIFNEI VANAV (B’midbar 8:13)
Chirik: LI CHOL-B’CHOR (B’midbar 8:17 and also HAKOTI CHOL-B’CHOR in the same pasuk)
For these two vowels, the BGDKFT letter has no DAGESH because the YUD is as silent as a HEI or ALEF would be in the same situation. (Again, try pronouncing the word without the YUD and see that the YUD does not add any sound.)
QED. With best regards, DL
Thanks DL, among all other readers of TBDATR.

Parsha Pix
Upper left: split- ground earthquake scene. Next to fire. Korach and his gang meet their end in one or the other (some say Korach got both).
Upper right is a guard at his post - Leviyim.
5 coins are for Pidyon HaBen.
In the center of the PIX are the barren staffs of the tribes surrounding the flowering staff of Aharon (of the tribe of Levi).
Top-middle is a gift, representing the gifts of the Kohen and Levi as found in the sedra.
Below the guard is an example of one of the MATNOT K'HUNA. It stands for the tenth part of the tenth part that the Levi must give to a kohen from the Maaser he receives (from Yisra'eilim).
Lower right: lamb in a baby carriage, B'CHOR B'HEIMA T'HORA.
Earth with a mouth - PI HA'ARETZ.
Cow and bee are for the Land flowing with milk & honey.
Lower-left is Shmuel’s storm.
Negated donkey is from Moshe’s statement and Shmuel’s statement.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presented for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (SH’LACH) TTriddles:
[1] Chatat & Asham like local & stranger. How?
[2] 12 (twice) and 12,001
[3] For the Book of Bamidbar: Korach, Balak, and Pinchas don't count. Bamidbar is almost. Only Shlach is the same.
[4] Move them to more "appropriate" tribes. From Reuven, Shimon, Yissachar, Zevulun, Menashe - to where?
[5] and [6] Two elements from the ParshaPix that were unexplained in last week’s Torah Tidbits.

And the envelope please...
[1] The answer is TORAH ACHAT, one Torah. This two-word phrase appears only four times in the Torah (and nowhere else in Tanach). Two of the four times are in Parshat Sh’lach. In Parshat BO it refers to the rules of the Korban Pesach applying equally to the born-Jew and the convert. ‘ach it refers to the laws of Menachot and Nesachim (flour & oil offerings and wine of libation). And again for the Guilt offerings - Korbat Chatat. One set of laws for all Jews - those born of a Jewish mother and those converted according to halacha. In Parshat Tzav, the term applies to the CHATAT and ASHAM. Both of these sacrifices are for atonement. Both are eaten by Kohanim. And other (but not all) identical rules.
[2] Here again, the solution to the TTriddle is an uncommon phrase. This time it’s VAYISHLACH OTAM MOSHE, and Moshe sent them. The phrase occurs only three times in Tanach, all in the book of Bamidbar. The first two times are in Sh’lach, and refer to Moshe sending the 12 Meraglim. The third time, Moshe Rabeinu is sending an army to fight against Midyan. He sends 12,000 men, 1000 from each tribe. And he sends Pinchas with them (as chaplain, sort of). So it’s 12 twice and 12,001 once.
[3] For this TTriddle, a comparison of the names of the sedras in Bamidbar with their Aramaic trans- lations in Targum Onkeles was made. The three sedras named with names of people “don’t count”. Because names in Onkeles are the same as they appear in the Torah. Korach is Korach. Same for Balak and Pinchas. Bamidbar (which is really B’midbar in the Torah) is B’MAD-B’RA. We rated that an “almost”. Of the other sedras, only Sh’lach is Sh’lach. The others in order are Kabeil, B’adlakutach, G’zeirat, Shivtaya, and Matlanei. (Watch out for similar types of TTriddles in the other books of the Chumash.)
[4] This TTriddle involves the names of the Meraglim for each tribe. From Reuven, we have SHAMU’A b. Zakur. With his name, he might fit better in SHIMON. From Shimon, we have SHAFAT b. Chori. He might fit better into the tribe of DAN (both names have a root meaning of judge). Yissachar’s Yig’al b. YOSEF, of course, might fit better in MENASHE, who is BEN YOSEF. (Yig’al b. Yosef would not go well with Efrayim, though, because Efrayim is “purposely” distanced from the reference to Yosef and Menashe.) Zevulun’s GADiel b. Sodi would fit well in GAD. And Menashe’s GADi b. Susi would also go well in GAD.
Which brings us to the two elements from the ParshaPix which were purposely left unexplained so they could serve as mini-PPPs (ParshaPix Puzzles).
[5] Beneath the black spy and above the challa is a window ith a ribbon attached to the window sill. This, of course is from the haftara, which tells us of Rachav who protected and hid the two Israelite spies (Kalev and Pinchas) and exacted a promise from them for the safety of her family and herself. The ribbon from the window was the pre-arranged sign that marked her for protection when the attack on Yericho was made.
[6] To the right of the Tzitzit, above murex trunculus and to the left and below the “seeing heart” is the Boy Scouts of America emblem for Jewish Scouting. Which is what Sh’lach is all about. Scouts seems to be a better name than spies, although spies seems to be the more commonly used term. In fact, the word Meraglim appears six times in the Chumash - all in the context of Yosef’s accusation of his brothers as Meraglim in Egypt. The word next appears in the haftara of Sh’lach, from the beginning of Yehoshua. And then in each part of Shmuel, Meraglim are sent - once by David and once by Avshalom. Broadening the computer search of Tanach to include K’Meraglim and HaMeraglim adds one more occurrence to Yosef’s brothers and one more to Yehoshua’s pair. And that’s about it. The point is: we speak of Cheit HaMeraglim, the Sin of the Spies (or Scouts), but the term Meraglim is not used in Chumash for the 12 who scouted the Land. The verb L’RAGEIL, to spy out or scout, is used when Moshe sends someone to YA’ZEIR in Emori territory.
We received a number of partial solution sets by phone and email. Exception to that is this week’s winner, YYW, who had a perfect solution set for the four TTriddles. Since he hadn’t seen the ParshaPix, he did not submit solutions for the two graphic elements. Other solvers did. But YYW had the best overall solution set. His prizes await his next visit to the Israel Center.

This week's TTriddles:
[1] Besides its namesake, who else did what he did (sort of) in this sedra?
[2] Swallow, Flower, Return
[3] Shoham, Copper, Gold
[4] 400sh, Manna, Land, Aharon, Mordechai
[5] Turban & staff - who & what?
[6] He comes from level Ashkenazi parentage
[7] Finish reading from mid-Wednesday

Around the Israel Center
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 -“Wednesday is Meat Day” is here!, Starting this Wednesday, July 2: Soup • Pita • 4 salads; Choice of main dish & 2 side dishes; Hot or cold drink - All for 35NIS

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

ANNOUNCEMENT • to all community organizations in Jerusalem • To help avoid clashes of major events among different organizations, please callIta Rochel at the Israel Center, (02) 566-7787, ext. 204

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.

The OU Israel Center on the internet! Torah Tidbits has been on the internet for a few years. Its pages are part of the OU’s website, and can be found at www.ou.org/torah/tt; We are pleased to announce the newest addition to the OU website The OU Israel Center; This new site is part of the OU’s website too.You can access them at www.ou.org/israel/ic; Please note: You can go from the Torah Tidbits site to the Israel Center site and vice versa. You can go from either Israel Center site to the OU’s homepage and vice versa. Here’s your assignment, should you choose to accept it. Check out the OU Israel Center’s website. Check out the Torah Tidbits website. And check out the OU’s main site (www.ou.org) where you can explore the many facets of OU activities and programs,access dozens of Torah shiurim and sites, Kashrut, audio, video... and much more.

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.

NESTO - Native English Speaking Teen Olim
This past Shabbat, Junior NESTO had a Shabbaton in Efrat. First of all, thank you to all the families who hosted our chanichim! Secondly, thanks to Rabbi Kimchi who told us fascinating stories at our Friday night oneg and left us with a lot to think about! Finally, thanks to our madrichim who were, as always, the best! We can't wait to begin our regular NESTO activities in Efrat... more information will be given as soon as possible!

This past Tuesday, Senior NESTO had its Oscar night banquet. On Wednesday, Junior NESTO held its "under the sea" banquet. These are our end of the year evenings, so although they were great fun, they are also very sad! I can't stand endings, so we won't say our final goodbyes until we really have to. Oh no, I can feel myself starting to tear... what to do? What to do?

Ah, I know! Dvar Torah!
Moshe had faced challenges to his leadership before... why was Korach's rebellion so powerful?

Korach centered his argument around the poor widow with two orphaned daughters who possessed one field. Korach pointed out that Moshe did not allow her to plow the field with a mule and an ox together, she couldn't mix seeds, she had to leave gifts for the poor, she had to give trumot to Aharon and Moshe's families. When the poor woman sold her field and bought two sheep instead, Moshe told her that she must give her firstborn lamb to Aharon and when she slaughters the meat or shears the wool, she is once again forced to give portions to Aharon.

Korach purposely ignored many mitzvot demanding compassion to the widow, instead, he twisted the truth. He distorted the situation to show a negative side to Moshe Rabbeinu.

VAYIKACH KORACH. Korach took. What did he take?
BEN YITZHAR BEN KEHAT BEN LEVI He took his Yichus and used it for his own benefit.
Korach demanded kavod and position on the basis of who his parent's were - not what they accomplished. Yaakov avinu prayed: B'K'HALAM AL TACHAD K'VODI, Which means: Let my honor not be diminished in their uprising.
Yaakov knew that Korach would use his ancestry as a reason to rebel and get people to follow him, so he made sure ahead of time that he would have nothing to do with it. That is why his name is not included in the lineage of Korach.
Korach failed to realize that ancestry was meant to serve as an example to the new generation - a challenge to live up to the greatness and righteousness of our parents. Instead of inspiring the people with his greatness, he used it for his own "war". This rebellion was personal and selfish.
It twisted facts and centered upon personal attack instead of real discussion.
There is nothing wrong with being opinionated or arguing, but it is important that these are productive arguments "Leshem Shamayim", like Beit Shamai and Beit Hillel, as opposed to Korach's personal attacks that can only lead to destruction
If someone like Korach can bring the basis for destruction, then anyone of you can bring the basis for Geula.
This past Shabbat a Junior NESTOer complained that Geula seems so far away from our reality. "People have been praying forever and... nothing!" she said.
Another chanicha sitting with us said: 'you can bring a wall down with one kick. Fixing the wall may take a very long time, since you have to repair it one brick at a time. The longer it takes, the more practice the builders acquire, the better and stronger the wall will be for the future!'
So with that optimistic outlook and a bit of hope and expectation, may this Shabbat bring us all one step closer...
That's all from us for now, Shabbat Shalom

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.
Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

LAST CALL
Monday, June 30 • Rosh Chodesh Tammuz luncheon, 12:00 noon at the Israel Center; Guest speaker: Rabbi Emaunel Quint • 50NIS members, 60NIS non-members • Then...Bus from Israel Center to Yad VaShem: Tour of Yad Vashem with Rena Quint; 36NIS per person (return transportation not provided) • Register (by Sunday, June 29th, noon) for the Rosh Chodesh Luncheon, the Tour of Yad VaShem...or BOTH - call or visit the Travel Desk at the Israel Center

SUN-WED, July 6-9: Summer Siesta at Ha’On • The Kineret beckons to us to go north to its shores and enjoy the wonder of the B”H bountiful replenished of the lake. The vacation village guest house of Ha’on is on the Kineret, 4 km. south of Ein Gev. All the cottages are ground level. All rooms are air-conditioned and have refrigerator, electric kettle, TV and shower. Mehadrin supervision all year round of Chief Rabbi Auerbach of Teveria; all products are Badatz Eda Charedit; meat is “Rav Landau”. Visit graves of the Tzadikim, separate swimming, Torah lectures, musical entertainment, tour of the Golan, tour of the Jordan River park, Ostrich farm • Prices are per person, on H/B basis, double occupancy:
855NIS - 3 nights; 590NIS - 2 nights; 310NIS - 1 night
3rd adult in room - 200NIS per night • hot lunch additional 30NIS
Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Hold this date! Monday, July 21 (morning) • Bread & Tefillin in Yerushalayim; Visit Angel’s Bakeryand Oter Yisrael Fascinating physical & spiritual food

TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli hotels, please call Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, valid June 29 - July 3
MIDWEEK: 430NIS per couple per night, B/B

Renaissance, Jerusalem, valid thru July
Three-night package: 1350NIS per couple, B/B
Includes entrance to health club and indoor & outdoor pools

Crowne Plaza, Tel Aviv, valid July 4-5
SHABBAT: 1060NIS per couple, F/B

Ruth Rimon Inn, Tzfat, valid July 6-8
Two-night package: 1220NIS per couple, H/B

Havat HaBaron, Zichron, valid June 29 - July 2, 22-24
Glatt-Mehadrin, MIDWEEK: 755NIS per couple, per night, H/B

Neptune, Eilat, valid July 3-6
SHABBAT plus: 2040NIS per couple, H/B

Princess, Eilat, valid June 29 - July 3
3-night MIDWEEK package: 2280NIS per couple, H/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 TT574
"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

FRIDAY
“Early Shabbat Minyan”; Mincha will be 15 minutes before PLAG (please be prompt) and Kabbalat Shabbat and Maariv will be after PLAG. • This week: Korach - 6:05pm promptly; Chukat (6:05), Balak (6:04), Pinchas (6:02), Matot-Mas’ei (6:00), D’varim (5:56)

Leil Shabbat, Friday night, 9:00pm (approx.)
Judaism & Democracy by Rabbi Abba Engelberg
The public is invited to join our In-House Shabbaton participantsfor this shiur and Oneg Shabbat

Shabbat DAY
The public is invited to the following elements of the Shabbaton:
7:30am Pre-davening mini-shiur by Phil
8:00am Carlebach-style Davening with Chazan Binyamin Munk and sons
Drasha by Rabbi Emanuel Quint. Kiddush after davening
11:45am Mitzvot of the Week - Phil Chernofsky
3:00pm Shiur on the Halachic Date Line and other topics
5:00pm Pirkei Avot with Rabbi Emanuel Quint
6:00pm Mincha
6:30pm Ask the Rabbi Session with Rabbi Quint
8:25pm Maariv and Havdala

Motza'ei Shabbat, June 28th, 9:30pm
Carlebach Concert with Binyamin Munk, Chazan and conductor of the Bnevel Yeshurun Chior & son • Join us for this special Musical Melave Malka; 25/30NIS • Separate seating;

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara) Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (men & women) Parsha Perspectives with Rabbi Binyamin Wolff • Golda Warhaftig’s class will resume IY”H next Sunday, Tammuz/July 6th
10:30am (women) Let's Learn Chumash, Tonia Frohwein
11:30am (men & women) Polishing Brachot with Phil Chernofsky
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: MAN & WOMAN, Rabbi Chaim Eisen
Sunday, June 29, 8:00-10:00pm (40NIS) • EFT is a tool for success! • EFT can improve your health, alleviate physical pains, and reverse addictive habits • EFT relieves stress anxiety, nervous pressure and fears, and helps you learn better • EFT diffuses negative emotions and is a tool to better behavior • EFT is simple. In only one session, learn EFT and achieve results • Even children and older people are applying it worldwide, with immediate results • EFT has a medically scientific basis recognized in the Journal of Clinical Psychology • EFT has successfully helped terror victims. Our work is backed by top medical professionals and Rabbinical leaders. Come and learn EFT - Techniques which enable you to help yourself and others! • Individual professional help available.

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the world of Nevi'im, Mrs. Pearl Borow
10:30am (men & women) Rambam's 13 Principles, Rabbi Zev Leff
11:36am (men & women) Looking Back Looking Forward with Dr. Henry Goldblum • After this class, Dr. Goldblum’s class will be in recess until September
11:36am (women) Singing our Praise; Join your friends as our popular singer Bluma shows us the power of song in prayer with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women - No obligation for the first session - Qualified nutritional advisor on hand - NOW on Mondays, from 11:35am Elisheva, 999-6479
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center - Gentle exercises to improve your flexibility, circulation, posture, etc. - Breathing and relaxation skills to use every day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information: Sura Faecher, 9932524
12:30pm • "Judeophobia (Anti-Semitism and anti-Zionism in Europe)", video of lecture by Dr. Gustavo Perednik
Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276) - no 5:30 class this week just...
Calling women of all ages: Please join us (Monday night, June 30th, 8:00pm) for an evening of poetry and song in celebration of Rosh Chodesh, presented by Pri Chadash Women’s Writing Group, in the “cafe” (which will be open). Call as in previous box for further details
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, June 30th - Leil Rosh Chodesh - 8:00pm • Road Map or Road Trap???A Torah Perspective with Rabbi Efraim Sprecher • Timely & thought-provoking lectures and articles at www.geocities.com\RabbiSprecher
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, July 7, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162

TUESDAY
N'SHEI LIBRARY - 10:45-12:45
Avrom Silver Jerusalem College for Adults will be on recess during July. Watch for announcements of the August resumption of JCA classes
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am Chazal on Angels Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm; “The Last 8 Psukim of the Torah” by Rabbi Reuven Aberman
Tuesday, July 1, 8:00pm, Kabbalah and the Psychology of Consciousness with Dr. Les Lancaster

WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel Luber
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm - “"You only live twice - Jewish View of Reincarnation " by Rabbi Stewart Weiss
Women's Beit Midrash - Acquire study skills and knowledge crucial to your life as a Jew - join us! Women in Tanach (see next item) + Guided Chavruta study with Pearl Borow
3:00pm (men & women) Women in Tanach, Pearl Borow
7:30pm (See also SUN) Jewish Philosophy - Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Rambam's approach to Darchei Emori and Segula with Rabbi Chaim Eisen
8-10pm Aliya Counseling Miriam Bass
Wednesday, June 25th, 12:30-9:00pm • Root & Branch Association (in cooperation with the Israel Center)
8:00pm “Christians, Jews and Israel” by Moshe Auman, Author, "Conflict & Connection: The Jewish-Christian-Israel Triangle" (Gefen); Former Minister-Counselor for Relations with the Christian Churches in the United States, Israeli Embassy in Washington, D.C.
Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10

THURSDAY
10:30am Into the Depths of T'hilim - Rabbi David J. Derovan
Shmooze while you fold - Divrei Torah, verbal tidbits, Q&A, and... with Phil - Some time IY"H, sometimes B"N
8:00pm Stories from the Gemara, Reb Yosef Schreiber
THU 8:30pm - The History of Zionism understood through the Teachings of the Maharal - An AM SEGULA lecture series by Eli Yosef
Thursday, July 3, 8:00pm, “Farbrengen” on the occasion of the 9th yahrzeit of the Lubavitcher Rebbe, ZT"L • Hosted by Rabbi Mendel Deren, director of Chabad of the Cardo, to take place at the Israel Center. Topic: What the Rebbe would say about the Road Map, dati- chiloni friction, terror, and other things
TORAH TIDBITS AUDIO with Phil Chernofsky • Thursday nights, 10:10-11:00pm on Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s website,live or archived on www.israelnationalnews.com

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

Upcoming at the Israel Center
On the 10th yahrzeit of the beloved Suvalker Rav; HaGaon HaRav Dovid Lifshitz zt"l, Rosh Yeshivat Rabbeinu Yitzchak Elchanan, RIETS, Yeshiva University • Tuesday, July 8, 7:30pm at the Israel Center; Memorial address by Rabbi Dr. Aaron Rakeffet, Gruss Kollel of Yeshiva U. in Israel; Reflections by his grandsons Rabbi Ari Waxman and Rabbi Yoseph Kamenetsky • Men and Women invited • Maariv at the end of the program; Contact number: (02) 537-1966 • Jointly hosted by YU Alumni in Israel, OU Israel Center, Young Israel in Israel, RCA in Israel

Sunday, July 13, 8:00pm • Prof. Ed Simon onThe Kosher Pig: Fact & Fantasy and July 20 with an update on Jewish Genetics

Tuesday, July 15th, 8:00PM • Traditional Jewish Paprer Cuts with Rina Biran

Thursday, July 17, 17Tammuz • Shiur, Mincha, mini-Shiur, Maariv, refreshments • starting at 5:45pm

Sunday, June 29th • 8:15pm • Interactive family Theater at Gesher Center, 10 King David

Tuesday, July 8, 8:00pm, Dr. Irene Lancaster on "The Self Imposed Exile of Abraham Ibn Ezra: Bringing Torah study from Muslim Spain to Crusader Europe:

Chosen People to the Chosen Land, Editor, Batsheva Pomerantz, Aloh Na'aleh in conjunction with the OU Israel Center
CPCL #14 • Korach - M’vorchim Tammuz, contact: aloh-naaleh@aaci.org.il • This “from time to time” feature is geared towards encouraging Aliya AND encouraging veteran & new Olim to become more involved in encouraging and easing the Aliya of others.
Numbers Then, Numbers Now
In recent weeks we read in the book of BaMidbar about the census of Bnei Yisrael before they were to enter the Land of Israel. Presented here are statistics about modern Israel's Jewish population today, in comparison to 1948, when Israel's independence was declared. These figures were published on the eve of Israel's 55th Independence Day by the Central Bureau of Statistics:
Israel's population is estimated at 6.7 million - over eight times what it was in 1948. The Jewish population numbers 5.4 million and constitutes 81% of the total population - the same (percentage) as in 1948.
Since the establishment of the state, three million olim have arrived in Israel, more than one million of them since 1990.
Some two-thirds of Jerusalem's residents are sabras, (native Israelis), compared to only one-third when the state was established.
Israeli Jews currently constitute 38% of the world's total Jewish population, estimated at 13.3 million. In 1948, Israeli Jews were only 6% of the world's Jewish population.
Speaking a few months ago at the 3rd Herzliya Conference on the Balance of Israel's National Strength, Jewish Agency Chairman Sallai Meridor related to the demographic evidence pointing to a marked decline in the worldwide Jewish population during the last decade, due to low birth rates, assimilation and intermarriage. "The Jewish people is evaporating. Every day we lose 150 Jews. This demographic decline of the Jewish people constitutes a threat to Israel's national strength", he warned. "This decline is prevalent throughout the entire Jewish world, except in Israel. The destinies of the Jewish people in Israel and the Diaspora are interrelated."
Meridor noted that anti-Semitism is a major threat to the Jewish people today. The new anti-Semitism is more insidious - no longer against Jews as individuals but against the Jewish people.
He believes that it is in our power to arrest or at least slow down this erosion. One strategy to combat this decline is to increase Jewish education in the Diaspora, where over 50% of Jewish children today do not receive any form of Jewish education.
Another solution is Jewish solidarity, said Meridor. Israel and Diaspora Jewry are inextricably bound together and must fight the dangers together. Solidarity is shown by massive demonstrations on Israel's behalf in the Diaspora, solidarity missions and visits.
For ensuring the future of the entire Jewish people, the most important element is Aliya. "For every 1,000 Jews in the Diaspora there will be 750 Jews in 2050," Meridor said, "while for every 1,000 Jews in Israel there will 1,650 Jews in 2050." - The above is based on the Global Jewish Agenda of the Jewish Agency.

Eretz Yisrael in Our Sources
One should always live in Eretz Yisrael, even in a city with a majority of non-Jews, and not in chutz la'aretz, even in a city with a majority of Jews. - Ketubot 110

Request from Rabbi Yerachmiel Roness, Aloh Na'aleh director
Many people make trips to North America for business or personal reasons. Quite often there are many gaps in the itinerary. If you find that you are available to speak either on a Shabbat, or during the week, then you can volunteer to be an Aloh Na'aleh representative.
We have found that many communities want to hear from olim, as to how current events impact the daily lives of recent immigrants. They want to hear about making a living in Israel, educational institutions and a myriad of other issues.
If you think that people in your former communities or wherever you travel would be interested in hearing your Aliya story, then please contact us at: Tel: 02-566-1181 ext. 320 • fax: 02-566-1186 • aloh-naaleh@aaci.org.il

Aliya Pen Pals
Potential olim can contact David Magence at magence@netvision.net.il for names and addresses of aliya pen pals. Aliya pen pals, listed according to profession, are veteran or recent olim interested in providing assistance.

Here to Stay
Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Send the essay to: aloh-naaleh@aaci.org.il.
In Israel for nearly three years, Yehudit Yosef of Givat Ze'ev writes about the adjustment of American olim to Israeli lifestyle.
We arrived from Chicago in July 2000, seven weeks before the current war. I remember writing a long letter to my mom about the wonderful aspects of life here and how it was unnecessary to worry. Weeks later, speaking to my family, I remember my sister com- menting that the chance of being in a car accident was more likely than a terror attack and since no tanks were involved, it wasn't really a war - yet.

Oh, how things change. One thing remains clear. Our place is here. We feel very blessed to be in Eretz Yisrael at this important time in history. It is center stage. It is a land of constant miracles. From accounts of thwarted bombings to the almost exponential construction occurring, in the middle of an economic struggle harsher than in 1967.

It is a big adjustment to become accustomed to a different culture. There are different systems to learn to deal with, like the health system. There are different mentalities to adjust to. Finding a good matching school for our daughters was a process. Many places are not service oriented yet.

In many cases, the American olim get to a point of learning to accept certain behaviors and cultural differences, or they may even adopt these behaviors themselves - assimilating themselves into the general society (becoming like the Israelis). I believe that we have adjusted. There will always be things that are missed. In the end, there is acceptance with a certain amount of frustration.

Many life changes seem insurmountable, unattainable. Aliya is no differ- ent. It needs to be approached with preparation and planning. It is important to get as much information as possible.

One does not move here for financial comfort. The standards of living are different. But the following cannot be bought: Generally, there is no need to worry about the kashrut, but rather maybe the hekhsher of a restaurant. Children can walk to friends, the synagogue and school by themselves. Grocery stores have preparations for the chagim. Before Pessach most regular grocery stores convert to chametz-free. For Tu B'shvat the appropriate fruits are displayed. Before Chanuka, sufganiot are given away at gas stations. My children go on field trips to places they learn about at the Shabbat table. On Memorial Day there is a two-minute siren when most cars stop and many get out to stand. Israeli flags are handed out at stoplights prior to Independence Day. The calendar is spoken of in terms of Hebrew months and dates.

Recently, my daughters and I went to see the production of "Esther" in Gush Eztion. The finale is a song about how the Jews will return to the land. We were all invited to join in singing:

"We'll come down from the mountains,
We'll come up from the sky,
We'll come up from the valleys, with music and with sighs
We'll walk across the deserts with laughter
And with prayer, our brothers and our sisters, we'll be waiting here!"
Then with the entire auditorium, we sang HaTikvah in unison. These are the moments of which my dream of life here is composed.

Giv’at Ze’ev by David Magence Licensed Tour Guide
Giv’at Ze’ev was established by the Likud government, under the premiership of Menachem Begin, and named in memory of Ze’ev Jabotinsky, Begin's ideological father. The cornerstone for Giv’at Ze’ev was laid in June 1981 and the first families moved there in August 1983.

Today, Giv’at Ze’ev, a short drive from Ramot, Jerusalem, has a population of approximately 11,000, and continues to grow despite the security situation. The town prides itself on its feeling of community, which is manifest in the residents' involvement in local issues and their readiness to volunteer. Giv’at Ze’ev is especially proud of its investment in its schools and claims to have unique educational programs, such as an arts and science pre-school.

Giv’at Ze’ev occupies a strategically important location, lying astride the Bet Horon road. Historically, this was the main road connecting Jerusalem with the "Shefela" (lowlands) and the Mediterranean coast. The Bet Horon road runs just north of Giv’at Ze’ev. Opposite the town to the east is the village of el Jib, identified as the site of the biblical Giv’on.

These places bring to mind the tenth chapter of the book of Yehoshua, where we read how Yehoshua marched his men from his encampment at Gilgal, (near Jericho) to surprise the Canaanite army at Giv’on. After Yehoshua's initial success at Giv’on, he chased the surviving Canaanite soldiers down the Bet Horon road and across the Ayalon Valley. We can imagine the likelihood that the battle took place, in part, in what is today Giv’at Ze’ev, envisioning Yehoshua and his men pursuing the Canaanite soldiers across the hills on which Giv’at Ze’ev now stands.

According to Tehilla statistics, about ten percent of the population is English-speaking, and the majority of Giv’at Ze’ev residents are employed in Jerusalem.

OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
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Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
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Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org
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Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center

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