SHABBAT PARSHAT MATOT-MASEI - M'VORCHIM
Pirkei Avot: Israel - Second perek • Chu”l - First Perek
TT #578 - 26 Tammuz 5763 - July 25-26, '03

Halachic Times for Jerusalem Israel Summer Time
Correct for TT #578 • Ranges are for THU-THU, 24 Av - 1 Tammuz - 24 - 31 July
Candle lighting - 7:06pm (earliest - 6:15pm)
Havdala - 8:23pm (Rabbeinu Tam - 8:57pm)
Earliest Shacharit 4:53-4:58am
Sunrise - 5:49-5:54pm
Sof Z'man Kri'at Sh'ma - 9:17-9:19am (8:24-8:28am)
Sof Z'man Shacharit - 10:26-10:28am (9:51-9:53am)
Chatzot (halachic noon) - 12:45½-12:45½pm
Mincha Gedola (earliest Mincha) - 1:21-1:20pm
Plag Mincha - 6:15 - 6:11pm
Sunset - 7:47 - 7:42pm (7:41½-7:37pm)

Shabbat times for other cities: (Matot Masei)
Candles (earliest) city Shabbat out
7:24pm (6:17) Raanana 8:24pm
7:22pm (6:16) Beit Shemesh 8:22pm
7:24pm (6:17) Netanya 8:24pm
7:23pm (6:17) Rehovot 8:23pm
7:03pm (6:17) Petach Tikva 8:23pm
7:22pm (6:16) Modi'in area 8:22pm
7:21pm (6:16) Be'er Sheva 8:21pm
7:21pm (6:16) Gush Etzion 8:23pm
7:22pm (6:16) Ginot Shomron 8:23pm
7:06pm (6:15) Maale Adumim 8:21pm
7:18pm (6:16) Tzfat 8:25pm
7:21pm (6:15) K4 & Hevron 8:23pm

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

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

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

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

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

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

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

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

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

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
Shabbat Parshat Matot-Masei, July 26
This Shabbat we bench Rosh Chodesh (Menachem) Av, which will be on Wed. July 30th. Some people felt that we should not announce the month of Av because of its mournful association. The prevailing thought is that if there is any month that needs a bracha, it is Av.
ROSH CHODESH MENACHEM AV YIHYEH B'YOM R'VII HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
The Molad of Av will be on Tuesday, 2h 59m 3p, which translates to 3:38am Israel Summer Time.
HAMOLAD YIHYEH B'YOM SHLISHI BABOKER, CHAMISHIM V'TEISHA DAKOT USH'LOSHA CHALAKIM ACHAREI SHTAYIM
The Molad will be Tuesday morning 59 minutes and 3 parts after 2.
In Rambam notation: GIMMEL 8:1065
The actual (astronomical) Molad will be Tuesday, 9:53am, which mean that first visibility of the lunar crescent will be Wednesday evening. This wil have relevance in the time of Sanhedrin.

LEAD TIDBIT:
Mitzva Number 4
We know by an ancient tradition that the Torah has 613 mitzvot. Exactly what the 613 mitzvot are is a very disputed issue. Rambam’s Sefer HaMitzvot and the Sefer HaChinuch are probably the two best known works on the 613 mitzvot, but there are many others. Ramban is a major antagonist of the Rambam in the counting of the mitzvot. He challenges over 70 of the Rambam’s mitzvot - not whether something is part of the body of mitzvot and halacha, but how and what are to be numbered among the 613. Many printed editions of Sefer HaMitzvot of the Rambam include the challenges and comments of Ramban.

It is not sufficient for Ramban to claim that a particular mitzva on Rambam’s list should not be counted, separately or at all. He cannot leave the list short of 613. Therefore, those editions of Rambam’s counting that contain Ramban’s comments also contain a list of those mitzvot that Ramban counts among the 613, to bring his list back up to that number, so to speak.

What has become known as “The fourth mitzva”, because of its position on the Ramban’s list, is Mitzvat Yishuv Eretz Yisrael, the command to accept G-d’s offer of the Land and to live in it (having done what it takes to accomplish that goal).

Ramban’s view is that the mitzva applies today, just as it has always applied, and that one is duty-bound to live in Eretz Yisrael.

Many argue that this view is shared by Rambam, even though he did not number the mitzva among Taryag (613). Rambam considered himself a sinner by not living in Eretz Yisrael. He quotes the Gemara, that one should live in Eretz Yisrael even in a city the majority of whose inhabitants are idol worshipers, rather than live in Chutz LaAretz, in a city with a Jewish majority.

It is an undisputed halachic ruling that a husband or wife can insist that their spouse come/go on Aliya with them, and if the spouse refuses, he or she is penalized. The existence of this ruling is considered proof that there is a mitzva to live in Eretz Yisrael... and it’s a big one!

In addition to the mitzva to live in Israel, there is also the fact that many mitzvot apply only in Israel. Living here facilitates the fulfillment of other mitzvot, even without a Beit HaMikdash yet.

“It’s difficult.” “I have elderly parents in the States, how can I leave them?” “My profession is not good for Israel - how will I make a living?” There are many reasons for not living in Israel. Some of them are “good” reasons; others are “just teirutzim”. All that is besides the point here.

The point is that it is a mitzva to live in Eretz Yisrael. (Whether it is an obliga- tion-type mitzva or a fulfillment-type is also besides the point.) It also is a wonderful and special place to live. And it is obvious from numerous p’sukim in the Torah that G-d wants His people to be in Eretz Yisrael.
There’s a lot more to say, but that’s what future TTs are for.

Sedra-Stats
Matot Mas'ei M&M
of 54 sedras 42nd 43rd —
of 10 in Bamidbar 9th 10th —
lines in a Torah 190 189 379
rank 29 30 1
Parshiyot 9 8 17
P'tuchot 4 6 10
S'tumot 5 2 7
P'sukim 112 132 244
rank (Torah/Bam.) 24/7 12/5 1/1
Words 1484 1461 2945
rank 29/6 32/7 1/1
Letters 5652 5773 11425
rank 30/7 28/6 1/1
As if to “confirm” the togetherness of Matot and Mas’ei (they are the most combined of the seven “double” sedras), it happens to be that the G’matiriya of the first pasuk of each of these two sedras is the same (3324).

MITZVOT 2 6 8
positive 1 2 3
prohibitions 1 4 5
Drop in rank - p'sukim to words & letters - noticeable for Matot, severe for Mas'ei - results from short p'sukim. P'sukim of Mas'ei are the shortest in the whole Torah.

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 - 16+12=28 p'sukim - 30:2-31:12
[P>] "And Moshe spoke to the leaders of the Tribes of Israel..." The first principle of the topic of Nedarim (vows & oaths) is that a person must fulfill the terms of a vow and it is prohibited to "profane one's word" [407,L157].

On the other hand, built into the Torah's laws are procedures for release from vows. These procedures also constitute a mitzva, known as HAFARAT N'DARIM [406,A95]. A girl (12-12½ yrs. - officially called a NAARA) who vows can have her vows nullified by her father (only on the day he hears of them). Similarly (but with differences), a wife's vows can be nullified by her husband. (In this case, only some vows, those which affect the husband are subject to his nullification.)

MITZVA WATCH
In addition to HAFARAT N'DARIM, the nullification of a wife's or daughter's vow by husband or father, there is another aspect of the mitzva, known as HATARAT N'DARIM. This is the nullification of one's vows (those that halachically CAN be nullified) by a Rav-expert in the laws of N'darim or a panel of three dayanim (even laymen).

Hatarat N'darim is a rare example of a mitzva that is considered Torah law, although there is no clear supporting text in the Written Word. The Mishna in Chagiga assures us that Hatarat N'darim is no less a Torah concept because of the lack of a written source. This is but another in a long series of demonstrations of the absolute inseparableness of the Written Word and the Oral Torah.

[P>] G-d next commands Moshe to do battle against Midyan, and then to prepare to die. Moshe drafts 1000 men from each tribe for the task.

SDT Commentaries point out that the People were reluctant to comply because they knew that Moshe would die shortly after successful completion of the battle. Moshe, on the other hand, enthusiastically complies with G-d's command, his personal interests to the contrary, notwithstanding. The Chatam Sofer notes that when G-d commands the battle against Midyan, He calls it NIKMAT BNEI YISRAEL, a revenge for Israel's sake. When Moshe calls the people to battle, he refers to revenge for G-d's honor. If the people would be fighting for their own honor, they might forgo the battle and not hasten Moshe's end. But to avenge G-d's honor, they dare not refuse.

Pinchas is sent as "chaplain". The 12,000 strong army succeeded in killing all male Midyanites including 5 kings and Bil'am. The women, children, herds, flocks, and possessions of Midyan were taken as booty. The cities and palaces were destroyed. The army returned to the Israelite camp at Arvot Moav.
Note: There is confusion among commentaries as to whether the tribe of Levi sent a contingent to fight this war or not. If they did, did Menashe and Efrayim combine as the tribe of Yosef, thereby keeping the total number at 12000, or were there actually 13000 who fought. Levi's probable involvement is due to the fact that the war was NOT for the purpose of conquest of territory; had it been, Levi would not be directly involved. If so, Menashe and Efrayim probably fought as the tribe of Yosef.

Levi - Second Aliya - 12+17+13=42 p'sukim - 31:13-54
[S>] Moshe, Elazar, and the tribal leaders went out to greet the returning army. Moshe was angry that the officers kept the women of Midyan alive since it was they who were instrumental in the downfall of Israel in the Pe'or affair and the consequent plague. The women and male children were killed; the girls remained captive. The soldiers were told to remain outside the camp for seven days because of their ritual impurity as a result of the war.
[S>] Elazar HaKohen sets down the laws of purification of vessels. Many of the details of "kashering" and "toveling" of vessels are derived from here.
[S>] G-d tells Moshe to order a counting of the spoils of war. The booty is to be divided equally between the soldiers on the one hand and the People on the other. Taxes of 1/500 were imposed upon the soldiers. Detailed itemization takes up many p'sukim of this portion.
And then the half that went to the people is itemized. A tax of 1/50 (the standard amount for T'ruma) is imposed upon the people. These taxes were turned over to Elazar HaKohen. Detailed itemization takes up many more p'sukim.
The officers approach Moshe with more gifts of gold in thanks to G-d for not losing even one person in battle.

Shlishi - Third Aliya - 19 p'sukim - 32:1-19
[P>] The Torah tells us that the tribes of Reuven and Gad were heavily laden with flocks of sheep and that they noticed that the lands of Ya’zeir and Gil’ad were particularly suited for raising livestock. The came before Moshe, Elazar, and the leaders of the People and they “mentioned” that the territory was good for animals and that they happened to have many animals.
[S>] They then requested permission to settle on the east bank of the Jordan River, Moshe's initial reaction is intense anger, fearing that the request of the two tribes would discourage the People of Israel from wanting to proceed into the Land, repeating the experience of the "spies" of almost 40 years earlier.
[S>] The key objection on Moshe's part seems to be the potential negative effect on the rest of the People. To this, the tribes replied that they would be prepared to settle their animals and families “here” and they would surely accompany their brethren into Eretz Yisrael and not return to the east bank until all is settled in the Land.

[SDT] In addition to the main "dressing down" that Moshe gives Reuven and Gad, there is a more subtle rebuke on another issue. The tribes offer to build corrals for their flocks and homes for their children. Later, when Moshe gives them permission to establish themselves on the east bank, he tells them to build homes for their children and accommodations for their animals. Your children go first. Then your property.

R'VI'I - Fourth Aliya - 23+10+39=72 p'sukim - 32:20-33:49
The fourth Aliya is always the BRIDGE Aliya between two sedras when they are combined. This particular R’VI’I is THE longest Aliya in the Torah. It has more p’sukim than seven different sedras.

[P>] Moshe's response is the administration of an oath (many details of the proper form of "conditions" are derived from this famous oath of the 2½ tribes) agreeing to the request to settle on the east side of the Jordan iff (if and only if) the 2½ tribes fight side by side with the others.

The Torah describes the cities that the 2½ tribes established to settle their families and flocks prior to their crossing the Jordan.

Perhaps the seemingly unnecessary details give us the message that we are dealing with part of Eretz Yisrael, and not just something extraterritorial.

[P>] The sedra of Mas'ei begins with a summary listing of the 42 places of encampment during the years of wandering in the Wilderness. Most places are just listed; a few are anecdoted. The present day identity of many of these places is in dispute. This portion covers the Exodus from Egypt (the city of Ra'm'ses), the passage thru the Sea, and the 3-day journey that brought the People to Mara, with its "water problem" (and solution). From there it was back to Yam Suf, before continuing into the Wilderness.

Travelog - These are the places of encampment and some comments...
From Ra'm'ses to Sukkot to Eitam to Pi HaChirot to Mara to Eilim to Yam Suf to Midbar Sin to Dafka to Alush to R'fidim to Midbar Sinai to Kivrot HaTaava to Chatzeirot Ritma to Rimon Peretz to Livna to Risa to K'heilata to Har Shefer to Charada to Mak'heilot to Tachat to Terach to Mitka to Chashmona to Moseirot to Bnei Yaakan to Chor HaGidgad to Yotvata to Avrona to Etzion Gever to Midbar Tzin (= Kadesh) to Hor HaHar...
This is where Aharon died at the age of 123. He died on Rosh Chodesh Av.

Not only is this the only Yahrzeit mentioned in the Torah, but it is interesting that the date is NOT mentioned in Chukat, where we read of his death. It appears here in the recounting of the episode - on Shabbat M’vorchim Av.

[S>] The Torah then tells us again that our presence was noted by the K’naani king of Arad in the Negev of Eretz Yisrael. The list of places then continues...
...to Tzalmona to Punon to Ovot to I'yei HaAvarim to Divon Gad to Almon Divlataima to Harei HaAvarim to Arvot Moav.

G’matriya of RAAMSES = 430, the number of years from the original prophecy to Avraham Avinu in the BRIT BEIN HA'B'TARIM until the EXODUS (as in Sh'mot 12:40-41).

The first stop out of Raamses is SUKKOT, G'matriya = 480, the number of years from the Exodus until the building of the First Beit HaMikdash - the arrival of the People EL HAMENUCHA V'EL HANACHALA (D'varim 12:9). So just the first leg of the wandering represents (numeri- cally) the major first (and second) leg of the journey of Jewish History.

SUKKOT, says the Baal HaTurim, got its name from the Heavenly Clouds that began their “jobs” there.

MIDBAR SIN got an extra YUD and became SINAI to mark the fact that the ASERET HADIBROT were given there. - Baal HaTurim

The Midrash says that it was at ALUSH that the People first received the Manna and where we spent our very first Shabbat. The Manna was given to the People of Israel in the merit of our mother Sarah, who was asked by Avraham to knead and bake cakes for the angels/guests. Her enthusiastic providing of food for others was repaid by G-d, Who provided food for Sarah's children more than 400 years later. The name ALUSH is a play on the word "I will knead".

RITMA was the place from which the spies were sent, and therefore the place where the decree to wander the wilderness was pronounced. One can imagine a qualitative difference in the mental attitude during the first 14 encampments as compared to those following Ritma.

CHASHMONA was the 25th resting place of the People. Centuries later, there was a resting (from battle) on the 25th (of Kislev). The people through whom G-d wrought the miracles of Chanuka were the Chashmona'im. This is considered one of the "hints" to Chanuka from the Torah.

Rashi points out that with 14 places before the decree to wander, and with 8 places in the final year, there were only 20 places that the People moved to and from in 38 years or so. That is not really all that much. G-d was merciful with the People even as He was punishing them.

Chamishi - Fifth Aliya - 22 p'sukim - 33:50-34:15
[S>] G-d speaks to Moshe in Arvot Moav and commands the People to enter, conquer, acquire, and settle the Land, according to the “Divine Lottery”. This, as mentioned in the Lead Tidbit, is one of the 613 mitzvot according to Ramban - The mitzva of YISHUV ERETZ YISRAEL, the mitzva to live in Israel. Ramban says that this mitzva applies in all times, including our own.

Part of the mitzva, explains the Ramban, is that the people of Israel may not shun G-d’s gift and promise and go conquer and settle elsewhere. Jews who live anywhere in the world outside of Israel should always remember their “stranger in a strange land” status. Adopting someplace else as your own and removing Israel from your personal agenda, seems to con- travene the spirit (and maybe the letter) of this mitzva.

[P>] The boundaries of the Land are detailed. These boundaries are now for the 9½ tribes, since Reuven, Gad and half of Menashe have claimed their allotments on the East Bank.

Read the description of the boundaries of the land that is being given by G-d to the Jewish People. To the Jewish People. To the Jewish People. (No, not a typo - emphasis.) To us. Unlike the identity of many of the encampments, we know where these boundaries are. Eretz Yisrael for the Jewish People goes at least (see next paragraph) from the Mediterranean Sea to the Jordan River. The Torah does not seem to indicate that parts of the Promise Land should become a foreign state.

In G-d's original promise to Avraham Avinu, the land to be given to his descendants was to be "from the Egyptian River until the great river, P'rat". The boundaries described in this week's sedra contain a territory significantly smaller than that which was promised. Our Sages tell us that the original promise includes territory to be added to Eretz Yisrael in the future, in the times of the Moshiach.

Shishi - Sixth Aliya - 14+8=22 p'sukim - 34:16-35:8
[P>] Next the Torah lists the new leaders of the tribes who will be in charge of the "Divine lottery" by which the Land will be apportioned.

SDT Note that the first 3 tribes mentioned do not have the word NASI (leader) mentioned - the others all do. One commentary suggests that it was unnecessary to identify Calev b. Yefuneh as a leader - that is well- known. The tribe of Shimon does not deserve to have a leader with the title NASI because of the Zimri affair. Binyamin's leader was Eldad (here called Elidad - according to the Baal HaTurim, the extra YUD represents Prophecy, which has 10 different names), a person who already had the higher title of Prophet.

[P>] The previous parsha was left unmarked by mistake. It is a parsha p’tucha. So is the next parsha.

[P>] Following the general plans for dividing the Land, the People are instructed to provide cities for the Leviyim [408,A183], since they, the Leviyim, do not receive Land as inheritance. The cities and their surrounding areas number 48, including the 6 cities of refuge.

ote that the measure of 2000 amot as "city limit" was subsequently borrowed by the Sages in fixing the distance outside the dwelling place that a person may walk on Shabbat, known as T'CHUM SHABBAT.

Rashi points out that there were three cities of refuge on each side of the Jordan River, even though in the western case, they would serve 9½ tribes and in the eastern case, they would serve 2½ tribes. An inference is drawn that there would be more careless homicides on the eastern side of the river.
These cities, to be given by the tribes to the Leviyim, were given proportional to the populations of the tribes.

Sh'vi'i - Seventh Aliya - 26+13=39 p'sukim - 35:9-36:13
The cities of refuge (and the other 42 Levite cities,with some differences) serve to protect the inadvertent killer. Even a murderer flees to a protecting city pending trial.

It is forbidden to kill a murderer until he stands trial and is found guilty [409,L292].

The inadvertent killer is sent - or he flees - to a city of refuge [410,A225]. The Torah presents guidelines for defining murder and inadvertent killing and sets down some of the court procedures, such as the prohibition of a witness also acting as judge in a criminal case [411,L291]. We are also warned not to permit substitute punishments for a murderer [412, L296] and the inadvertent killer [413, L295]. Strict adherence to all rules of justice assure us continued "quality living" in Eretz Yisrael, accompanied by the Divine Presence.

MITZVA WATCH
Mitzvot 412 and 413 basically command us to follow other mitzvot in the Torah that require a convicted murder to be executed and a convicted SHOGEG- killer to be exiles to a City of Refuge. How unusual for the Torah to do that. The small Sanhedrins of 23 judges, whose jurisdiction it is to carry out the commands of the Torah in matters of “sentencing” for certain crimes/sins are duty-bound to comply with halacha.

Why does the Torah feel, so to speak, that it must reinforce (if that is what 412 and 413 are doing) these two areas of court-mitzvot?

The answer can be illustrated by the absurd story of the Wise Men of Chelm who were about to convict the town’s tailor to a term of imprisonment when someone raised the question of who would do the tailoring in the town during his absence. After due deliberation, the Wise Men decided to send one of the town’s two shoemakers to prison instead of the tailor. This way, the different needs of the townsfolk would be seen to and “justice” would be served, as well.

Although we see the absurdity in that whimsical story, the following scenario is much less absurd. A city’s leading surgeon was playing golf (no doubt on a Wednesday) in Caesaria. He missed a crucial putt and in utter frustration, he throws his putter high in the air. It falls right on an onlooker’s head and kills him instantly. The golfer-doctor is brought before a Beit Din (23 judges, remember) and after thorough examination of the witnesses, it is determined that the good doctor is a ROTZEI’ACH B’SHOGEG, an inadvertent, but contributorily negligent, killer. The “proper” procedure according to the Law of the Torah is to send the doctor to a City of Refuge until the death of the Kohein Gadol. The mayor and city council members approach the judges and express their great concern. The doctor has a world-famous reputation for his skill as a surgeon. So much so, that the doctor has been a tremendous asset to the city, drawing patients and their families to the city from all over Israel and the world. The city would lose a good deal of prestige, not to mention financial income if they lose the doctor.

Okay, how about this. He was responsible for the death of another human being. He didn’t kill him on purpose, but he was reckless. And he must be punished. So I suggest, says the mayor with the backing of most council members, that we put the doctor under house arrest right here in our city. We’ll provide him with an apartment on the grounds of the hospital and we will further require him to donate his fees from surgery to charity.

Logical. Reasonable. Very tempting. After all, he won’t get away free for what he did. He will be punished. But in a way that will benefit the city, rather than hurt it. So why not?

Mitzva 413 is WHY NOT. G-d, so to speak, anticipated these temptations to be a little self-servingly “flexible”. No go. There are discretionary powers given to our human courts, but not this time. We don’t have the whole picture; only G-d does. We might not understand to effect of specific punishments and procedures on the soul of the person. But the soul is involved, and we are forbidden to tamper with matters that we cannot understand. This is part of why the Torah has to command the court these “extra” mitzvot. The Torah calls the laws of IR MIKLAT (City of Refuge), CHUKAT-MISHPAT. Part common sense, part unexplained (and partially unexplainable) command of the King.

[P>] Leaders of the family of Menashe to which the daughters of Zelofchad belong, approach Moshe and raise the problem of potential erosion of their tribal allotment if Zelofchad's daughters marry outside their tribe, taking their land with them. Moshe issues a ruling restricting them from marrying outside their tribe. This is not a law in perpetuity; it applies only in this case. In compliance, Machla, Tirza, Chogla, Milka, and No'a marry Menashe-ites.The Book of BaMidbar ends with the statement, "These are the Mitzvot and the Laws that G-d commanded Moshe to (transmit to) Bnei Yisrael, in Arvot Mo'av on the Jordan (Jericho) River."

Last 3 p'sukim are reread for the Maftir.

Haftara - 28 p'sukim - Yirmiyahu 2:4-28, 3:4, (4:1-2)
This is the 2nd of the 3 Tragic Haftaras read during the Three Weeks. It is the continuation of last week's haftara. In fact, these two haftaras are the only continuous portions of the Prophets read as haftaras on consecutive weeks. G-d, speaking through the prophet, chastises the People of Israel for the terrible double sin of forsaking Him AND turning to gods who are nothing- ness. Repeatedly, we are asked how it was possible that we turned away from G-d so. Terrible punishment for this betrayal of G-d is prophesied. The haftara ends on the hopeful note that if we return to G-d, then He will return to us and restore His special relationship with us.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 194 (part three) • Defects In the Item Purchased
Continuing on the topic of defects in the item purchased, who bears the risk of loss until the purchase is rescinded?

If the seller knows of the defect, the risk of loss from theft, fire, or any other casualty is on the seller, whether or not the buyer has notified him of having discovered the defect. (this assumes that neither party had insurance regarding the loss of he item purchased.

If the seller is not aware of the defect, once the buyer notifies the seller, the risk of loss is on the latter from the time that he could reasonably get to the buyer to retrieve the item; prior to such time interval, the risk of loss is on the buyer. If the buyer does not notify the seller of the defect and the seller is not aware of such defect, the risk of loss is on the buyer. Even if the buyer does not notify the seller, if the loss of the item is due to the defect, the risk of loss is on the seller unless the buyer could have done something to prevent the loss.

Reuven sells an item to Shimon and Shimon advises Reuven that he will transport the item to a second place for resale. He then transports it to the other place to resell it there, and there finds it to be defective. Shimon may rescind the sale, and it is Reuven's obligation to go to the second place to get the item to bring it back or to sell it there. After Shimon so advises Reuven, if the item is lost or destroyed without any negligence on the part of Shimon, the risk of loss is on Reuven, commencing at the time that he could reasonably have gotten to the second place to retrieve the item. If the buyer can prove that the seller knew of the defect when he sold the item to the buyer, the seller must also reimburse Shimon for the cost of transporting the item to the second place. If the buyer does not inform the seller that he was going to transport the item to a second place, then the seller is not responsible for the return transportation unless it is generally known in the community that all such purchases are for resale in another place.

Suppose the buyer, prior to discovering the defect in the item, damages the item. When he discovers the defect, he may rescind the sale, give the damaged item back to the seller, and pay for the damage, and the seller must return the purchase money to the buyer. The buyer can pay the money for the damage by asking the seller to deduct it from the purchase money that the seller must return to the buyer. However, if the damage is caused by ordinary wear and tear of the item, the buyer may rescind the sale and need not pay for the damage to the item.

For example, if the buyer bought cloth to make a garment and, after he cut the cloth, discovered a defect, he may rescind the sale, return the cut pieces to the seller, and get his money back. If the defect was discovered by the buyer after he sewed the garment, he may rescind the sale, give the garment to the seller, and get back the purchase money; and in addition, the seller must pay the buyer for the improvement of the cloth into a garment. If the item contained a hidden defect and perished because of the defect, the buyer may rescind the sale and get his money back, and he will owe nothing to the seller.

Suppose the buyer uses the produce produced by the land he bought and then discovered a defect in the land. He may rescind the sale, pay to the seller the value of all of the produce that the land produced, and get his money back. If the buyer used the land to dwell thereon, he must pay the seller a reasonable rental for the land before he can rescind the sale.

If it is not known whether the defect occurred when the item was in the owner- ship of the buyer or still owned by the seller, proof is on the party who claims that the defect occurred in the other party's ownership. If the buyer has already paid for the item, he must prove to beth din that it was defective while the seller owned it. An example given in the codes is one in which a buyer bought some cheeses. He opened them three days after he bought them and found them to be moldy. He showed them to the cheesemakers, who stated that such mold could not have formed in three days and that therefore, they were moldy when purchased by the buyer. If there is a doubt when the defect occurred, the burden of proof is on the buyer if he has already paid for the item.

If the buyer has not yet paid for the item, the seller has the burden of proof to show Beth Din that it became defective in the ownership of the buyer. Beth Din can rely on expert testimony to base its decision as to when the defect occurred; or it may take judicial notice that certain defects take a certain amount of time to occur.

The codes cite the following case: Reuven sold jugs of oil to Shimon, and Shimon paid for the oil. Shimon opened the jugs of oil sometime after he purchased it and found the oil to be murky. The oil was not in Shimon's ownership long enough for it to have become murky if it was not already murky when sold to him. Shimon then sued for rescission of the sale. It was held that Shimon would have to prove two things:

(1) that Reuven represented that the oil he sold was clear and not murky;
(2) that the jugs of oil that Shimon produced in Beth Din contained the oil that Reuven sold to him.
Absent proof by Shimon as to these two allegations, it would be held that Reuven could take an oath that he delivered clear oil and that Shimon changed the oil or else swear that he had never agreed to sell clear oil to Shimon. Reuven's allegation that he sold the oil to Shimon without any definite representations will be construed to mean that he sold the oil in its present condition, and therefore he will win the case. If Shimon had not yet paid for the oil, Reuven would be the plaintiff trying to recover the price of the oil, and the burden of proof will be upon him. In such instance, if he cannot prove that he did not represent the oil to be clear and that the oil Shimon produced was not the oil that he sold, Shimon could take an oath that Reuven had represented the oil to be clear and that this was indeed the oil that he had purchased.

In all of these cases the Beth Din should use experts if it cannot decide for itself in whose possession the item was spoiled.
The subject matter of this lesson is more fully presented in Volume VII Chapters 232 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
Habits which Lead to Forgetfulness
The Talmud mentions a number of habits which can lead to forgetfulness in Torah study. They are:
Eating something which was nibbled by a cat or a mouse;
eating the heart of an animal;
being accustomed to olives (as opposed to olive oil);
drinking water that was left over from washing;
washing both feet together;
using clothes as a pillow. (Horayot 13b)
Other habits mentioned by our Sages as causing this problem include
wearing two garments at once (MB 2:2)
and wiping hands on our garments. (Tashbetz Katan 287)

It seems that many of these habits have a common theme: they involve laziness and shortcuts. Instead of making the olives into oil, which in the time of the Talmud was the most accepted way of eating them, this individual takes a shortcut and customarily eats the olives plain. Instead of drawing new water for drinking, he uses the water left over from washing. Instead of washing each foot separately and thoroughly, he takes a shortcut and does them both together. Instead of arranging a proper pillow and folding his clothes, he "kills two birds with one stone" and uses the clothes as a pillow. Instead of putting on each garment carefully and separately, he takes a shortcut and puts them together; instead of taking the trouble to find a towel or rag he merely wipes his hands on his garment.
Many, perhaps most, of the traits which our tradition connects with forgetfulness in Torah study are symptoms of a penchant for time-saving shortcuts. A person excessively imbued with this trait will find it difficult to retain his Torah learning, which is acquired only the long way - through patient and diligent study and review.
“Meaning in Mitzvot” is undergoing intensive editing; to be followed IYH by printing. With the help of loyal supporters, we hope to have the book out by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

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

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

Q What is the proper beracha on chocolate-covered raisins? (Guess who submitted this question to the Vebbe Rebbe.)
A The bad news is that there is no clear consensus. The good news is that there are a few legitimate options, some of which cover all or most bases, b'di-eved.
When one eats a food which is made up of distinct parts that are combined together, then one makes the beracha of that which is the IKAR (the main food) and not on the TAFEL (the ancillary food) (Shulchan Aruch, Orach Chayim 212). The problem is that at times there is no clear IKAR and TAFEL. So, for example, when one eats fruit salad (which contains fruit that have the beracha of ha'adama) one determines the more important by the beracha which applies to the majority of the fruit in terms of volume (Mishna Berura 212:1). This is because it is difficult to say that any one fruit is more important than the other, and so the majority prevails. However, in chocolate-covered raisins, where the function of the chocolate and the raisin are quite different, it is possible that one is the IKAR and the other is the TAFEL. If one had a clear feeling on the matter, he would follow it to determine his status (Laws of Berachos (Forst) pg. 215), but most people are some- what ambivalent on the matter.

Let us mention a couple of precedents. The Shulchan Aruch (212:2) says that those who place some type of confection on top of thin crackers make a beracha only on the confection. However, the Magen Avraham (ad loc.) says that that is only when the cracker does not have its own good taste, but the way it was done in his time, one makes a beracha on the tasty cracker. The Machatzit HaShekel (ad loc.) adds that is one should make two berachot on the two separate parts of the food. Rav Moshe Feinstein (Igrot Moshe OC III, 31) feels that our situation is similar and one makes two berachot. On the other hand, the Mishna Berura poskens that on nuts coated in sugar, even if the sugar is the majority, one makes ha'etz. However, chocolate is a more significant, independent food than sugar, and, therefore, there are those who say that one makes only a shehakol on the chocolate coating (see V'zot Haberacha, pg. 96).

However, there seems to be more logic to make ha'etz and this for a combination of reasons. First of all, as we are dealing with a whole (albeit small) fruit which is coated, it seems that the fruit is more important (see Tur, Orach Chayim 204 and Mishna Berura 204:51). Even if one never eats raisins without the chocolate, it does not mean that the raisins are not the main thing, just as bread is the main thing even for one who never eats it without peanut butter and jelly. Secondly, many are of the opinion that the beracha on chocolate itself is ha'etz, as it is the normal use of the chocolate bean, which grows on a tree (see Minchat Shlomo 91.2). A major part of the reason that we make shehakol is because it is a safer beracha, as it works even for cases where ha'etz is the correct beracha, but not vice versa. But in this case, assuming that chocolate gets ha'etz saves one a beracha, while saying shehakol makes you go out on the limb and make a second, possibly unnecessary beracha. For some, this combination of factors leads them to say that only ha'etz should be said (see Laws of Berachot, ibid.). Another factor is that, in most cases, the raisin is greater in volume than the chocolate (see V'zot Haberacha, pg. 97).

On the other hand, reciting just shehakol also has an advantage, in that b'dieved it fulfills the obligation of beracha on all foods.

In summary, we recommend making ha'etz on chocolate-coated raisins, especially if the raisin appears to be the majority. Shehakol is a safe alternative, as well, especially if the chocolate is the majority or one thinks that the chocolate is his main focus. Only those who follow Rav Moshe on a regular basis should make two berachot (refer to his cited teshuva as to the order of carrying this out).

Ed. note: First of all, our thanks to the Vebbe Rebbe for relating to this question so promptly. We at the Israel Center needed an answer because of our recently installed snack dispenser. We have requested of the vendor that he come up with a reasonable replacement for the chocolate-covered raisins because we are not comfortable with putting people into a situation of SAFEK, doubt as to what the correct bracha is, and/or into a B’di-eved situation. Furthermore, there is the issue of the after-bracha, which perhaps the VR will deal with another time. According to the sefer “Halachos of K’zayis”, 30 chocolate- covered raisins (37 grams) makes a kazayit and requires a bracha acharona. That gives us two more problems. If a kazayit is made up of raisins and chocolate, then there is no kazayit of just raisins, and AL HA’ETZ is not to be said. BOREI NEFASHOT would be the correct bracha acharona. How many chocolate-covered raisins contain a kazayit of raisins? And the second problem comes from a dispute as to what requires a bracha acharona on raisins in the first place - kazayit or one raisin, which is a whole fruit giving it a significance beyond its weight or volume. There are opinions that one says a bracha acharona on a whole fruit even when it is less than a kazayit. In order to avoid halachic doubt, one should try to avoid the doubtful situation. One or two shekel-fistfuls do not make a kazayit but DO have many whole raisins. SAFEK.

By the way, when raisins or nuts are chopped up and put into a chocolate bar, they are considered TAFEL and most poskim would agree that only shehakol is said. It is when the fruit (raisin, cherry, almond, peanut, etc.) is whole that there are different opinions.
Chocolate-covered raisins lend themselves to a wonderful lesson in bracha-making, but they make things tough for one who wants to say his brachot l’chatchila.
We hope you understand why we requested a less problematic snack for our machine. —PC
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R' Avraham of Sochachov once stayed in a health spa in the town of Neuheim. On Shabbos morning, he took a stroll, of course wearing his Shabbos shtreimel. As he walked, he met the reform "rabbi" of the town, a man who couldn't stand the way traditional Jews dressed. "Why are you wearing such a hot fur hat on such a warm summer day?" asked the reformer. "It's because Shabbos is so cold in this city," replied the Sochachover.

Several students of the Slobodka Yeshiva went to hear R' Itzel Peterburger deliver a mussar lecture. Later, when the Alter of Slobodka heard that some of the young men had been so moved by R' Itzel's words that they had wept, he reprimanded them saying, "Listening to R' Itzel should move you to think, not to cry."
The Chozeh of Lublin was told about a certain Jew who fasted throughout the week, eating solid food only on Shabbos. The Chozeh responded, "There are two ways: to serve Hashem by constant fasting, and to serve Hashem by elevating one's very eating into worship. The second one is undoubtedly superior."

[3] Rite and Reason by Shmuel Pinchas Gelbard
In some shuls, the Shaliach Tzibur and the congregation recite responsively beginning with “Avinu Malkenu Hachazirenu...” - “Our Father our King, restore us with complete repentance before You”, until “Avinu Malkenu Hatzmach Lanu:”, “Our Father our King, cause salvation to sprout for us soon...]

Reason: In this prayer there are a number of textual variations, besides the differences between public fast days and the Ten days of Repentance in five of the petitions. On a public fast day we recite: “Avinu Malkenu Zachrenu” [“remember us”], whereas during the Ten Days of Repentance we say “Kotvenu” [“inscribe us”] and in Ne’ilah on Yom Kippur we say: “Chotmenu,” [“seal us”]. In addition there are also differences in the wording between the Polish rite [which is printed today in most siddurim] and the western Ashkenazic practice, In the Polish custom, the prayer Avinu Malkenu has 44 petitions, while the Western Ashkenazic version has either 38 or 39 petitions. The order of the petitions also differ in the various rites. According to the West Ashkenazic custom, the 12th petition is: “Shelach Refu’ah Sh’leimah”, “Send complete recovery...”. From this point on, the order of the petitions differs from the Polish version. In some places Avinu Malkenu was recited according to both customs. This might be the reason for the custom in Ashkenaz for the Chazan to recite aloud verse by verse these following passages: “...send a complete healing, turn us back in complete repentance...”, “hachazireinu b’t’shuva sh’leima”] until “inscribe us...”, “kotvenu”, so that the congregation will know which version is followed in the local shul. Also to remind them to say “Remember us”, “zochrenu”, or “Inscribe us”, “kotvenu”, depending on the day.

[4] Candle by Day
Man’s greatest errors proceed from his hastiness to conclude that he is either all right or all wrong; and his most difficult, yet most necessary task becomes one of detecting the wrong in his right and the right in his wrong. Here is where patience is his greatest virtue.
A rationale is not necessarily a reason -From A Candle by Day by Rabbi Shraga Silverstein

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
It’s a parking meter. Not exactly like the ones in front of the Center, but close enough. For sure, you must be wondering how to say parking meter in Hebrew. - MADCHAN.
Motorcycle OF'NOA
Motor scooter KAT'NOA
Motor bike, moped KAL'NOA
Motorized tricycle TALATNOA ‹

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Mas'ei discusses "galut", the punishment of exile meted out to one who is guilty of inadvertent man- slaughter. The Torah requires that such an individual flee to a city of refuge and remain there during the lifetime of the Kohein Gadol. The murderer is safe from the victim's avenger only if he remains in the city of refuge.

Chaza”l teach (Makot 10a) that if a student is sent into this exile, his teacher must go with him to the city of refuge and continue with his Torah lessons. What happens if, after the Kohein Gadol dies, the killer decides to remain in exile and not leave the city of refuge? Must the teacher stay with his student and continue to teach him Torah? Clearly, the teacher is obligated to remain in exile only as long as the student is unable to leave. If the student is permitted to leave, but chooses to remain in a self-imposed exile, the teacher is under no obligation to stay.

There is another type of exile that is all too familiar to us. We have been living in exile for nearly 2000 years. We have been confined to impure and unfamiliar foreign lands. Chaza”l teach that when we were sent into exile, HaShem went into exile along with us, so that His Shekhina has been among us in all the strange lands of our exile.

Through Hashem's great kindness, we have been allowed to leave the bitter exile and return to Eretz Yisrael. For the first time in many centuries, we have been able to return to our own Land. Just like the teacher who may return home, leaving his student in his self-imposed exile, so too HaShem has returned home, His Shekhina now rests in Eretz Yisrael. Isn't it time to leave the self-imposed exile and return to the land of the Shekhina? Certainly, the Shekhina is waiting for us all to return.

Avraham Hermon, Har Bracha, (on the outskirts of the holy city of refuge, Sh’chem)

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.

To help further the work of Aloh Naaleh, tax deductible contributions can be made to American Friends of AACI attn: Aloh Naaleh, and can be sent to us at 11 Pinsker St., Jerusalem 92228.

[7] Divrei Menachem
Parshat Masei describes the journeys of Bnei Yisrael before they entered Eretz Yisrael. These journeys were not just physical movements from one place to another. They represented stages in the transition of a people from a group of slaves, totally dependent for all their needs on miracles, to a people who would have to start taking responsibility for their own destiny and social organization.

As Bnei Yisrael had been told endlessly, they were now to drive out the inhabitants of the Land and were to destroy all the indigenous artifacts of Avoda Zara. Once this was achieved the Torah decrees: "You shall possess the Land and you shall settle it - for to you have I given the land to possess it" (Devarim 33:53).
Rashi concludes that this statement is a warning: If you drive out the present inhabitants you will be able to settle in the Land and remain secure. But if you fail, you will not prevail. For the Ramban, however, the term “Vishavtem” - 'You shall settle' - is a primary source for the positive command to inhabit the Land. Either way, our duty is to settle in Eretz Yisrael.

In this day and age we are not surprised that our external enemies still question our right to live in Israel. But how, we must ask our- selves, do we convince those from among our own ranks who repre- hensibly continue to undermine this basic tenet of our religious duty and spiritual renaissance?
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.
“By Three Things is the World Sustained...”
The interlinking of Torah, the Avoda (the Mikdash service), and deeds of loving- kindness, the celebrated triad that “sustains the world”, is well known to us from the first Mishna in Perkei Avot. From the earliest days of Shivat Zion, the newly restored Beit HaMikdash and the Avoda were the pivot around which all the hopes, dreams and aspirations of the newly reestablished community of the returned exiles revolved. The Mikdash was the link between heaven and earth - the earthly dwelling place of the Sh’china - “He who Has caused His Name to dwell in this Houses.” Three times a year, K’lal Yisrael ascended to Jerusalem, entered the courtyards of the Beit HaBechirah, offered sacrifice and fulfilled their Torah obligations. The solemn stately splendor of the Simchat Beit Hasho’eiva, the sacred music of the Leviyim all made an indelible impression on the hearts and minds of the Olei Regel.

The Churban (Destruction) of the Beit HaMik- dash, traumatic and demoralizing as it was, had another baleful effect. It rendered impossible the practice and observance of literally hundreds of Mitzvot ordained in the Torah. Yahadut was faced with a gaping vacuum and K’lal Yisrael with a national melancholia, issues which the surviving spiritual leadership had to address immediately. “The Sages taught, ‘When the Beit Hamikdash was destroyed for the second time, many people in Israel became ascetics, binding themselves neither to eat meat nor to drink wine. R. Yehoshua got into conversation with them, and said to them, ‘My sons, why do you not eat meat and drink wine? They replied, ‘Shall we eat meat which is used to be brought as Korbanot upon the Mizbei’ach, now that the Mizbei’ach is in abeyance? Shall we drink wine which used to be poured out as Nisuch HaYayin (wine libation which accompanied some Korbanot) but is no longer?’ R. Yehoshua said to them, ‘If this is so, we ought not to eat bread either because the meal offerings have ceased.’ They said, ‘We can manage with fruit.’ He replied, ‘We should not eat fruit either because we can no longer bring the offering of Bikurim.’ ‘All right,’ they said, ‘we can manage with other fruit.’ (Bikurim could be brought only from the Sheva Minim.) But he went on, ‘We should not drink water either because we can no longer observe the rite of Nisuch Hamayim.’ (the Water Libation of Sukkot) To this, they could find no answer. R. Yehoshua said to them, ‘Listen to me. Not to mourn at all is impossible because the blow has fallen. To mourn too much is impossible, because we do not impose on the community a hardship which the majority cannot endure. Therefore the Sages have ordained, ‘A man may plaster his house, but he should leave an area bare. A man may prepare a full-course banquet but should leave out an item or two. A woman can put on all her ornaments but leave off one or two.” (Baba Batra 60b)

With the Mikdash gone, it was essential that the people, and even the Sages themselves, internalize the realization that transgressions could be atoned for and prayer acceptable before G-d even without Korbanot. “Once when Rabban Yochanan Ben Zakkai was coming forth from Jerusalem, R. Yehoshua followed after him and beheld the Beit HaMikdash in ruins. ‘Woe unto us,’ cried out R. Yehoshua, ‘that this, the place where the sins of Israel were atoned for, is laid waste.’ ‘My son,’ Rabban Yochanan said to him, ‘be not grieved. We have another atonement just as effective as this. And what is it? It is acts of loving kindness, as it is said, ‘For I desire mercy and not sacrifice (Hoshea 4:6).” And so we find with Daniel, that greatly beloved man, who devoted himself to acts of loving kindness. He provided for the bride and made her rejoice, he attended to the dead, he gave alms to the poor and he prayed three times a day and his prayer was accepted with favor... (Avot D’rabbi Natan 20a). But could the Korbanot be replaced? Said Abraham before the Holy One Blessed be He; ‘Lord of the Universe, perhaps, G-d forbid, Israel will sin and You will do to them as You did to the generation of the Flood and the generation of the Division.’ He answered. ‘Not so.’ Abraham then said before Him, ’Lord of the Universe, by what shall i know this? He then said, ‘Take for Me a heifer of three years old... (Beresishit 15:9,10). Abraham then said, ‘Lord of the Universe, this is all very well when the Beit HaMikdash is standing, but when there will be no Beit HaMikdash, what will become of them? He answered him, ‘I have already set for them the order of sacrifices. When they will read the sections dealing with them, I will consider it as if they were bringing Me an offering and will forgive all their sins (Megilla 31b).” The Sages taught that the study of the Halachot of Korbanot effects atonement even without actually bring- ing the sacrificial animal to the Mizbei’ach.

Chazal also took positive measures to try to fill the vacuum created by the Churban in the religious life of K’lal Yisrael, by transferring as much as possible the resplendent pageantry of the Beit HaMikdash to the Batei K’nesset and to the home. One example. “Beforetime, the Lulav was carried seven days in the Mikdash, but in the provinces (outside of the Mikdash) one day only. After the Beit HaMikdash was destroyed, Rabban Yochanan Ben Zakkai decreed that in the provinces, it (the Lulav) should be carried seven days in memory of the Mikdash (Sukka 3:12)” R. Yochanan Ben Zakkai wanted to prevent an important Mikdash-distinguishing feature of Sukkot observance from falling into disuse even in the Mikdash’s absence. When the Beit HaMikdash stood, the central feature of the Seder was the Korban Pesach. With the disappearance of the Korban Pesach , there was a danger that the entire Seder concept might disintegrate. Rabban Gamliel emphasized that the memory of the Korban Pesach must continue to be a major component of the Seder. “Rabban Gamliel used to say, ‘Whoever has not said these three things on Pesach has not fulfilled his obligation, namely the Passover Sacrifice, Matza and bitter herbs...” And does not the soaring prayer of R. Akiva, redolent of nostalgia and hope, evoke the very atmosphere of the Mikdash?” ...Let us live until other Festive Seasons, and holidays which shall come to meet us in peace. Happy in the building of Thy City, and joyous in Thy worship, may we eat there, the festival offerings and Koran Pesach, whose blood shall reach the wall of Thine Altar, in acceptance.” Chaza”l would not permit the aura of the Beit HaMikdash and the hope for its speedy restoration to vanish from the consciousness of the people. Today, we can study Torah and perform the Mitzvot applicable Baz’man Hazeh - “in this time.” We can do deeds of loving-kindness; nevertheless, the third component of the aforementioned triad, the Avoda, is still missing. May we soon be found worthy to complete the triad and rejoice in the reinstated Avoda in the newly rebuilt Beit HaMikdash - speedily in our day.

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.

Parsha Pix
An upgraded “oldie but goodie”.
Upper-right. Father and daughter; husband and wife. The two pairs involved in HAFARAT NEDARIM.
Five crown plus one with a sword under it refers to the five kings and Bil’am who saw their end during the battle against Midyan.
The face-to-face sheep, cows, and donkeys represent the even split of the spoils of war from Midyan, divided between the army and the rest of the people.
The pot of gold refers to the contribution of the officers of the battle in thanks to G-d for the zero casualty rate.
The Pyramids, the many arrows, and the outline of Israel, of course, stand for the travels of the people from Exodus to Eretz Yisrael.
The quill refers to the Torah’s statement that Moshe wrote down the travelog of Bnei Yisrael.
The map above the Pyramids with a big 3 on each side of the Jordan River refers to the Cities of Refuge to be designated in Eretz Yisrael.
The scales of justice are for the careful attention that the courts must pay in cases of homicide (the example from this week’s sedra) in determining culpability of the guilty party.
The road sign to Hebron is one of the requirements for Cities of Refuge. Roads to them must be well-marked to facilitate the escape to them of one who committed a homicide, regardless of the out- come of his trial.
The cow with the horns stands for the rare (this once only) occurrence of the TROP called KARNEI PARA.
The big rock under the sword is TZUR, the name of one of the late Midyanite kings.
Lower-right is the logo of YOTVATA, name of one of the encampments.
There is another Chatan-Kallah, this time multiplied by 5, representing the daughters of Zelofchad who marry distant cousins to solve the old “land going from one tribe to another tribe” problem.
Three more pix-items are TTriddles. Use the PP well.

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 (PiNCHAS) TTriddles:
[1] Small, broken, read, write
[2] D + B = L = ?
[3] The fish was thrilled with this hello & goodbye
[4] Bundle: AttackT
[5] More than any of the other 5845 - How many times this year?
[6] Add a tiny bit of ink and jump four generations ahead
[7] Whose son was most entitled to steal the Afikoman?
[8] Assorted numbers in the ParshaPix
[9] Migdal David with...

And the envelope please...
[1] YUD, VAV, YUD, VAV - that's the small YUD in PINCHAS, the broken VAV in SHALOM, and the K'RI & K'TIV of K'RI'EI HA-EIDA, a reference to Datan & Aviram.
[2] D is for the day of Sukkot; B is for the number of bulls in the Musaf of that day; L is for the number of lambs in each day's Musaf. On day 1, there are 13 bulls, adding up to 14, the number of lambs in Musaf of each day of Sukkot. On day 2, 12 bulls were born. That also adds to 14. In fact, it works for all days of Sukkot. 3+11, 4+10, 5+9, 6+8, and 7+7.
[3] The song from the old musical Milk and Honey about SHALOM tells us that it means hello and goodbye (among 1000 other things). A slight exaggeration, but for this TTriddle, hello & goodbye = SHALOM. This SHALOM refers to the one in the beginning of Parshat Pinchas, the one with the broken VAV. VAV means hook and fish would be very pleased with a broken hook.
[4] TZADI-REISH-VAV-REISH spells TZ'ROR from Parshat Mikeitz, when the brothers checked their sacks they found the BUNDLE of their money in it. When the TZADI is voweled with a SH'VA (colon), the word means bundle. In Parshat Pinchas, the same letters with the TZADI voweled with a KAMATZ (which looks like the letter T) means ATTACK, as in TZAROR ET HAMIDYANIM...
[5] There are 5846 p'sukim (verses) in the Torah. There is one in Parshat Pinchas that is read more times in a year than any of the other 5845 p'sukim. It is Bamidbar 28:3. This is the pasuk that is the third pasuk of the first Aliya of the Rosh Chodesh (when it is on a weekday) Torah reading. It is then reread as the first pasuk of the second Aliya. This pasuk is doubled to maintain the correct minimum number of p'sukim for an Aliya and to avoid stopping an Aliya in the wrong place (too close to a parsha break).
Because some years have 13 months and some have 12, and because Cheshvan and Kislev vary in number of days, and because the number of Rosh Chodeshes that fall on Shabbat varies from year to year, the exact number of times 28:3 is read in a given year will vary. The TTriddle asked about this year, 7563. Rosh Chodesh Cheshvan was Sunday and Monday. That's twice each day. Four times, so far. Kislev also had two days Rosh Chodesh, Tuesday and Wednesday. That's another four, for a total of eight times.
Tevet also had two days Rosh Chodesh, Thursday and Friday. But that is during Chanuka, when the Rosh Chodesh reading is done by/for three people, rather than the usual four. The fourth Aliya is from a second Sefer Torah, in the Chanuka portion.Because of this, the pasuk does not need repeating. So that's only two more times for Tevet. Ten, so far. Rosh Chodesh Shvat was only one day, and it was Shabbat. The Maftir of Shabbat Rosh Chodesh does not include the first 8 p'sukim of Bamidbar 28. Two Adars, this year, each with two days Rosh Chodesh - Sunday-Monday and Tuesday-Wednesday. That's another eight times. 18, so far. Rosh Chodesh Nisan, Thursday only this year, adds another two. 20 so far. Iyar - Friday and Shabbat. Two more. 22. Sivan - Sunday. 24. Tammuz - Monday and Tuesday. Four. 28. Rosh Chodesh Av will be a Wednesday, and Rosh Chodesh Elul will be Thursday and Friday. That's another six. 34. And let's not forget last Shabbat, Parshat Pinchas, when we read 28:3 in context. The pasuk is read 35 times during 5763 - more than any other pasuk.
To complete the solution to this TTriddle, we must point out that the Torah Reading of Rosh Chodesh according to Minhag Yerushalayim does not double 28:3. Rather, the three p'sukim, 28:6-8 are read at the end of the second Aliya and repeated at the beginning of the third Aliya. But since this Minhag is not as common in Israel (and certainly if we include the rest of the Jewish world) as the "regular" practice, 28:3 stands as the solution of this TTriddle.
[6] SARA, SIN-REISH-HEI. With a tiny bit of ink, the HEI becomes a CHET and we have SERACH bat ASHER. That's a jump of four generations, from SARA to [1] YITZCHAK to [2] YAAKOV to [3] to Asher to [4] SERACH. RHM had another solution. LAVAN to [1] LEAH to [2] LEVI to [3] GERSHON to [4] LIVNI. Not bad, except in addition to adding a YUD (which isn’t as tiny a bit of ink as the HEI-closer is), you’d have to change a NUN SOFIT to a regular NUN. But nice try.
[7] The answer is GAD, one of whose sons was TZ'FON. A short way from TZAFUN, the part of the SEDER when we eat the AFIKOMAN.
[8] The numbers from the ParshaPix were kind of easy. There is a small 10 representing the small YUD in the opening PINCHAS of the sedra. There is a broken 6 for the broken VAV in SHALOM, and a large 50 for the big final-NUN of MISHPATAN.
[9] The other picture element was also easy. There are two ears on the Tower of David. They stand for AZNEI YERUSHALAYIM, the ears of Jerusalem, mentioned in the Haftara.
I’d have to say that EB and YYW did equally well and qualify for top honors this week. YYW had a variant solution for D+B=L. Dan had family named in the sedra, SHUCHAMI. Binyamin had BAL’I, ASHBEILI, ACHIRAMI, SHUFAMI, CHUFAMI, ARDI, NAAMI - that’s 7 family names. LEVI had 8 family names mentioned: GEIRSHUNI, K’HATI, M’RARI, LIVNI, CHEVRONI, MACHLI, MUSHI, KORCHI. D+B=L.
Even though we admitted that fgfhfhhgf was a mis- take, and apologized for it, EB insisted on solving it as initials of: Feigning good fun, his fabricated hieroglyphics hatched great frustration. Way to go, EB

This week's TTriddles:
[1] aureus • epidermidis • saproph(ytious)...
[2] 11000101010001000000
[3] They only sound like brothers
[4] Son of one of the Eight
[5] 79 47 29 26 50 82
[6] If her husband does it, they survive. Had she done it, she and her people would be lost.
[7]Apparently, it helps to sing when you are afraid
Plus three items from the ParshaPix

Israel Center Miscellany
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Tiyulim and Shabbatonim
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Israel Center In-House Shabbaton
Shabbat Parshat Eikev • Fri-SHA, August 15-16; Guest speakers: Rabbi Tzvi Hersh Weinreb, Exec. V.P. of the Orthodox Union; Rabbi Jay Marcus, Rabbi Chaim Eisen plus mini-shiurim, Divrei Torah,and tidbits • The Orthodox Union Solidarity Mission will be joining us for davening on Shabbat morning, Kiddush, and the shiur that follows • Price: 220NIS p.p. members, 240NIS p.p. non-members, Registration after August 5th: 240/250NIS - Housing options: You live in the neighborhood;you arranged to stay with someone in the neighborhood; we can arrange for you to stay with someone in the neighborhood; Sleep-only accommodations in neighbor- hood hotels available for extra charge • More details to come • Register early - Space is limited

Tuesday, August 12; 9:00am to 12:00 noon • First Time Ever!; Beit HaMikdash Tour with the incomparableCatriel Sugarman, Assisted by Nachman Kupietsky; Step-by-Step viaVirtual Davidson Center, Also..Tour the Western Wall area and get to learn and love things you haven’t heard about or seen before! • Paid advance reservations a must • Limited to 40 people • 50NIS (members) non-members add 10NIS • Meet at Dung Gate leading to Kotelentrance to Davidson Center • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Tuesday-Thursday, August 12-14; Make sure that you and yours attend the popular and world-famous event of the year in ZEFAT • Musical, Mystical Klezmer festival; (3 days 2 nights), delicious mehadrin food at themost perfectly situated centrally located Central Hotel - On the way up, we hope to visit a living exhibit ofBees & Silkworms in the Tavor mountain areaBeekeeping and silkworm raising are very interestinguniversal occupations and we will learn all about them; A tour and video of the Kfar Tavor Colony Museumwill give us great historical background and inspirationas to the moving episodes of the heroic settlementof our land. We will go back in time to see how the early settlers lived and worked despite difficult odds.We will visit the farmers yards of agricultural machineryand an authentic farmer’s house. Since our bus will be accompanying us throughout we hope tovisit ancient synagogues and pray also in Meron at holy sites and visit historic locations that you won’t want to miss. Fabulous musicians from all over the worldcome to play at this renowned music festival.Appropriate for all ages • Don’t miss it! 999NIS members (non-mem add 50NIS) Leaving Tuesday at 8:00amand returning Thursday afternoon • Shulamit’s tiyulim are always treats, come! You’ll surely enjoy her delicious sweets!

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

Inbal, Jerusalem, 2 neekend (July 25-27)
1420NIS per couple, f/b on Shabbat + B/B Motza"Sh

Dan Panorama, Jerusalem, valid thru July
Midweek: 585NIS per night per couple, H/B
Shabbat (July 25-26): 815NIS per couple, F/B

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

Olive Tree, Jerusalem, valid July 27-31
3 night MIDWEEK package: 970NIS per per couple, B/B

Sheraton-Plaza, Jerusalem, valid July 25-26, Auguat 1-2
SHABBAT: 1050NIS per couple, F/B

Renaissance, Tel Aviv, valid July 27-31
MIDWEEK: 475NIS per night, per couple, B/B
Includes entrance to health club and indoor pool

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

Meirom Golan, valid July 27-31
2 night midweek package, 740NIS per couple B/B

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

The Back Page of TT578
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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: Matot-Mas’ei (6:00), D’varim (5:56), Va'etchanan (5:51), Eikev -Shabbaton (5:45), R'ei (5:39)...

Shabbat DAY
Shabbat afternoon (Matot-Mas'ei), July 26th, 5:00pm • Pirkei Avot with Rabbi Jay Marcus • Drinks • Mincha at 6:00pm

Motza’ei Shabbat, July 26, 9:30pm • Chaya Malka Abramson will speak about her book, Who by Fire, her experience, and about the benefits of Loving Kindness

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...
Gentlemen: We are considering expanding our Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you would be interested in joining us, please be in touch. Call 566-7787 ext. 207. This is still in the planning stage, but your interest and input is valuable to us.

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) Let's Learn Eicha • Tonia Frohwein
11:30am (men & women) Parshat HaShavua Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Sound of G-d on the Move, Rabbi Chaim Eisen
Sunday, July 27th • Root & Branch Association (in cooperation with the Israel Center)
6:30pm: “The State of Kashrut in the State of Israel” by Rabbi Mordechai Tendler; Introduction: “Kashrut and Mankind” - Rabbi Yehoshua Friedman • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nevi'im • Pearl Borow
10:30am (men & women) Rambam's 13 Principles, Rabbi Zev Leff
Dr. Goldblum’s class will be in recess until September Watch for announcements of its resumption
11:36am (women) The Gates of Prayer of Rabbi Shimshon Pincus z"l • Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women - No obligation for the first session - Qualified nutritional advisor on hand - NOW on Mondays, from 11:35am Elisheva, 999-6479
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center - Gentle exercises to improve your flexibility, circulation, posture, etc. - Breathing and relaxation skills to use every day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information: Sura Faecher, 9932524
VIDEO 12:30pm • Rabbi Natan Lopes-Cardozo on "Understanding Halacha (part two)"
Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, July 14th, 8:00pm • Old Age is NOT a One-Way Street with Irwin Goldenberg
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, August 4, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162
Monday, July 28th, 8:00pm • Nine DaysReview of concepts, halacha, minhag with Phil Chernofsky

TUESDAY
N'SHEI LIBRARY - CLOSED
Avrom Silver Jerusalem College for Adults - still in recess - resumes with the pre- 9Av special, call 5667787 x 261 for details
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Chani Abramson
9:55am Missing the Mikdash Chani Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
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; “Phil Chernofsky on "Tish'a b'Av is Coming!"
Back by popular demand! Tuesday, July 29 - 6:45-10:00pm
Friends and relatives of singles! Members of shidduch committees and matchmakers!
People who want to make a differencein another Jew’s life!
The Art of Being a Dating Advisorwith tips on how to be a better Shadchan featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq., authors of Talking Tachlis and In the Beginning Dating advice columnists and founders of Sasson V’Simcha, a non-profit organization dedicated to helping Jewish singles marry; 75NIS includes materials, certificate of particiaption and ongoing “technical support”
Tuesday, July 29th, 8:00pm • Shalom and Unity through the Eyes of the Maharal of Prague with Rabbi Eli Deutsch

WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel Luber
10:30am (men & women) • Pro-Israel Poetry & Prose with Evelyn Hayes, author of “The Eleventh Plague, Twins because their hearts were softened to accept the unacceptable”; introducing “The Twelfth Plague, Generations because the Lion wears Stripes”. Also reviewing “A Hole in the Heart of the World - J.Kaufman
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 - Rabbi David Derovan on "Let us Make Man"
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
Wednesday, July 30th • Root & Branch Association (in cooperation with the Israel Center)
6:30pm: “The Rescue of Danish Jews during World War II”, Film and Lecture by Peter Singer Israel Representative, Thanks to Scandinavia
8:00pm: “Zion will be Redeemed with Justice” Isaiah 1:27 by Rabbi Baruch Ben Yosef, Adv. Father of Yehuda Ben Yosef z"l, who was killed by IDF fire while on guard duty at P'nei Hever in the Hevron mountains • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10
Wednesday, July 30th, 8:00pm • Ohr Habina: Torah, light & healing- Rabbi Zev Sicradzky; Chinese Medicine: Ancient Art; Modern Miracle- Mr. Mike Feller • Michlelet Bina - The Dati-Chareidi Michlala for Natural Medicine
7:30pm (See also SUN) Jewish Philosophy - Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvotLaws that Structure/Refine the Individual/Society with Rabbi Chaim Eisen
8-10pm Aliya Counseling Miriam Bass

THURSDAY
10:30am Mesilat Yesharim - Path of the Just - Rabbi David J. Derovan
Shmooze while you fold - Divrei Torah, verbal tidbits, Q&A, and... with Phil - Some time IY"H, sometimes B"N
Join us in honoring Jerusalem Post columnist Caroline B. Glick, who will be presented with the Victims of Arab Terror Int’l Meritorious Award for Outstanding Journalismin recognition of her truthful and professional reporting on the Arab-Israeli conflict.The presentation will take place, p.G. Thursday evening, July 3l, 8:00pm. Ms. Glick will participate in a dialogue with Shifra Hoffman, Founder of VAT Int’l concerning the crucial issues facing Israel today. A question and answer period and light refreshments will follow.For further information, please contact: VAT Int’l, 02-582-1106 / 064-665-985
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
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
Motza’ei Shabbat Chazon, August 2nd, 9:30pm • Fast or Feast? Tisha B’av during the 2nd Temple Period with Rabbi Efraim Sprecher

Monday, August 4th, 8:00pm • “Are American Jews finally becoming Republicans?” Dr. David Luchins, Chairman, Political Science Department, Touro College;National Associate Vice President, Orthodox Union

Tuesday, August 5th, 8:00pm • “From Oswicin to Auschwitz” by Rabbi Dr. Moshe Weiss

Leil Tish’a b’Av (Wednesday, August 6th) 8:00pm • Maariv, Eicha, Kinot
Eicha read from a megila scroll by Rabbi S. Silberg. Eicha & Kinot with appropriate commentary and explanations and a timely shiur by Rabbi Neil Winkler
Tish’a b’Av day (Thursday, August 7th) 8:30am • Slow-paced Shacharit (we will be in time for Sh’ma)
KINOT: We will say selected Kinot in an unrushed manner, explanations in English • A very meaningful experience
Layning & Kinot leader: Rabbi Neil Winkler
Kinot introduction and explanations: Dr. David Luchins
We will end around Chatzot (12:45pm approx.)
There will be a topical mini-shiur until Mincha at 1:20pm

Motza’ei Shabbat Nachamu August 9th, 9:30pm • It’s now our time-honored tradition! Those Were the Days! An evening of music,humor & nostalgia with Howie Kahn; Another unforgettable trip down memory lane using Chasidic music of the'60s & '70s, period trivia, American Folk Songsand Jewish stand-up; New show, Great fun (35/40NIS) Trust us - you don’t want to miss this!

Who angers or disapoints you? How should they change? Learn The Work of Byron Katie; a simple method of self-inquiry that can change your life. Workshop facilitated by Dr. Moshe Dann • Tue. Aug. 12, 7:30pm For more information: www.thework.org

Wednesday, August 13, 8:00pm • The Rav in Historical Perspective; A view of HaRav Joseph B. Soloveitchik zt"l in the background of the times in which he lived by Rabbi Dr. Bernard Rosensweig

Save the date • Sunday September 14th - “Health Day”; Organized by Tovei Ha’ir Residence, To be held at the Israel Center • Medical checkups: Eye, ear, blood...Advice • Lectures Booths: insurance, nutrition,foot care, Kupat Cholim, eye care, and more
Watch for further details

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

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

Chosen People to the Chosen Land • Aloh Na'aleh in conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
CPCL #15 • Matot-Mas’ei - M’vorchim 5763; 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.

Israel Now: Is the Future of American Jewry Secure?

by Tefilla Buxbaum (Reprinted with permission from Aish HaTorah's award-winning website, www.aish.com)

In 1939, my father, Joe Kupfer, was on his way back to college from Poland to Belgium. The Nazis caught him at the border and he spent the next six years in a series of labor camps, culminating in Auschwitz.

"I was as shocked when the Nazi's grabbed me, as you'd be if it happened in America today", my father always told me. "It happened overnight. One day, life was normal. Then suddenly everything changed."

For Jews, it's an unfortunate but familiar story. From Egypt to Babylon, from Spain to Germany, the pattern repeats: Jews establish themselves in a country, prosper, and then begin to assimilate. Never was this was more profoundly expressed than by the Jews of early 20th century Germany, who called Berlin "the New Jerusalem".

We know the terrible end of this story. You would think that by now Jews would have gotten the message. And yet, we continue to repeat the mistake and miss the proverbial message on the wall

What exactly is that message? Berlin is not Jerusalem. Boro Park and Monsey are not the Garden of Eden. And America is not "the Golden Medina."

God wants the Jewish people to be a light unto the nations, to teach, by example, what it means to live by the highest standards in all areas of life. That means being different, unique - in our customs, diet, and view of the world.

That explains, in part, why we were sent into exile. When we moved away from Torah, the light became too small. So we had to be dispersed throughout the world, as little flames to teach humanity the Torah's values.

In some cases we succeeded, and in others we failed. In either case, the time has come to return to our destiny, united in the Land of Israel.

"God will have compassion on you and will return and gather you from all the nations amongst whom God has scattered you. If you are outcast in the utmost parts of heaven, from there will God gather you and from there will he bring you back and God will bring you into the land that your fathers possessed. And you shall possess it, and He will do you good and multiply you more than your fathers." (D'varim, 30:3-5)

WHY ISRAEL?
In the Torah, God tells Abraham to go to the Land of Israel -- "Lech lecha." The Midrash translates these words as "Go for yourself." God was telling Abraham that to take upon himself the challenge of moving to Israel, would not only be best for the future of the Jewish people, but would also be the best thing for him and his family. Yes, on one hand Israel has its difficulties, but on the other hand, it is the greater source of personal fulfillment.

Anyone who visits Israel can attest to an intangible quality that touches the recesses of every Jewish heart, and brings out the latent spiritual potential of every Jew. In the holy land, everyone feels closer to God. No matter who you are, or what level of observance, Israel is the place where a Jew can feel his essence.
But it goes beyond the realm of fulfillment. For a Jew, living outside of Israel is by definition a temporary station. Things may prosper for a few decades, or even centuries, but it is never permanent.

The story is told of Rabbi Berel Wein who was building a new synagogue in Monsey. The contractor told him that he could order either American lumber -- which was guaranteed to last 90 years, or special Finnish lumber -- guaranteed for 150 years. Rabbi Wein told the builder, "We'll take the American lumber." Why?

Because Jewish permanence in America is not the goal, Rabbi Wein explained, and historically, very few buildings have remained in Jewish hands for more than 90 years.

Unquestionably, America has been a remarkably kind and generous host to the Jews. Yet America is not our permanent home. Things may be bigger and fancier than in Israel, but they are indeed less permanent.

Rabbi Chaim Brovender tells the story of the famous Apollo Theater in New York. Originally, this building was a magnificent synagogue that held 600 people. Every Shabbat, it was teeming with children and adults coming to pray together as a vibrant Jewish community. But the neighborhood changed, Jews moved out, and the once-beautiful shul became an empty, dilapidated building... eventually sold and converted into the Apollo Theatre.

In Israel you don't find such a phenomena, Rabbi Brovender said. The shul that you pray in will be the shul you show your grandchildren. It will never become the Apollo Theatre.

TURNING UP THE HEAT
If we trace the steps of previous exiles, we can see how the pattern has begun in our generation. In 2001, the Durban circus kicked off a new wave of worldwide anti-Semitism. Syria now sits on the UN Security Council. And with Bin Laden saying that Israeli policy is responsible for terror in America, it could open a Pandora's box of anti-Semitism.

When America's interests and Israeli interests collide, as when President Bush told Israel, "America's war comes first," American Jews are in the most awkward position. Since the September 11 attacks, some American military officials have perceived a new sense of mistrust and antagonism, their Jewishness being the only apparent reason.

If America should decide, in conjunction with the UN, to impose a military solution on the Palestinian question, every American Jew will be a target of the infamous dual-loyalty question: "Whose side are you on?"

As the heat turns up, we need to take a step back and look at the big picture of where this may be heading. If this were 1933 -- some warning signs, but no concrete trouble yet -- what would you do?

Leah Rabin, the wife of Yitzhak Rabin, recalled that after Hitler's rise to power in 1933, her father said, "He is going to kill all of us." So the family packed everything and moved to pre-state Israel. That decision saved their family. Her father's friends thought he was crazy to give up the comforts of Europe for a barren desert. Yes, in 1933, he was crazy. But in 1943, he was a man of vision.

Stop and think for a moment. We cannot ignore the possibilities. Now is the time to look beyond our current comforts and lifestyles and see the reality changing before our eyes. If it really were 1933, what would you do? Sell all your things and pack? Buy real estate in Israel?

Perhaps it is not realistic to drop everything and start packing. What should we do?

Take a step in the right direction. If you've never visited Israel, plan a trip now. For 7, 10, 14 days. If you've been to Israel before, plan a longer trip: Spend the summer and send the kids to camp in Israel, or arrange for a year-long leave of absence or Sabbatical in Israel.

If you have ever contemplated Aliyah, set a target date.

At the very least, take one concrete step to shift your focus to Israel as the land of Jewish destiny.

We hope and pray for peace in America, in Israel, and in every corner of the world. But we must be realistic as well. The sands of history are shifting. God loves us and won't let us disappear into the oblivion of assimilation.

My father, after surviving Auschwitz and weighing 76 pounds, used to say, "There are two ways to go to Israel. You can get in an airplane, or you can try to swim there." One way or another, we all make it home. «««»»»

Eretz Yisrael in Our Sources
It is destined that synagogues and houses of studies of Babylon [and by extension, wherever Bnei Yisrael went during their exile] will be set in Eretz Yisrael. - Megilla 29

Assisting the Oleh
New olim parents must cope with learning Hebrew, finding employment and adjusting to a different culture. Children can also be overwhelmed with the demands of starting a new school, part of a system that parents often find baffling.
Receiving calls from throughout Israel, Tvunot, a non-profit organizations helps religious families deal with the Israeli school system by bridging the gap between the parents and teachers. Tvunot's educational advisor will accompany, when necessary, parents directly into the school to support, translate, and facilitate decision-making.
Tvunot (Hebrew for "insights") offers other integrated, family-oriented services that take a preventative approach. Founded in 2001 and directed by family counselors Rena Orlowek and Rivka Friedlander, it is has a working and supervisory staff of rabbis, educators, family therapists. If necessary a clinical psychologist offers further assessment.
The Tvunot professionals assist parents of children with learning and behavioral difficulties, stress overload and children at risk by providing support and guidance, referrals for educational testing and specialized therapies, Big Brothers/Sisters to be a role model, child and family counseling and crisis intervention.
As part of its educational outreach, Tvunot organizes popular lecture series on parenting in Jerusalem and its environs. Topics include "New Land, New Languages, New Challenges in Chinuch" and "Strengthening Your Children in Difficult Times". It also organizes hands-on workshops to improve parenting skills. Our latest two-session workshop is taking place in Beit Shemesh with Rabbi Zecharya Greenwald entitled "The Secrets of Motivating Our Children and Teaching Them Responsibility".
Tvunot can be reached Sunday-Thursday mornings, and has a 24-hour answering service at: Tel: 02-651-6837, 02-537-7697. Fax: 02-538-0829Email: tvunot@actcom.co.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.
Welcome to all recent olim, including the hundreds of Nefesh B'Nefesh olim who came on two planeloads during the month of July. At an enthusiastic reception at Ben Gurion Airport, the olim were greeted by Israeli leaders, aliya organizations, family and friends, and the more veteran Nefesh B'Nefesh olim, who found a meaningful way to celebrate their first aliya anniversary. Welcome home to the new olim who are making their homes in cities and communities throughout Israel. B'hatzlacha!

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

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