Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #555
Ranges are for THU-THU, 27-Shvat - 4 Adar 1, January 30 - February 6
Candle lighting - 4:37pm
(Earliest (Plag) - 4:06pm)
Havdala - 5:53pm (Rabbeinu Tam - 6:27pm)
Earliest Shacharit 5:42-5:38am
Sunrise - 6:34-6:29am
Sof Z'man Kri'at Sh'ma - 9:13-9:11am (8:27-8:25am)
Sof Z'man Shacharit - 10:06-10:05am (9:35-9:34am)
Chatzot (halachic noon) - 11:51-11:52am
Mincha Gedola (earliest Mincha) - 12:23-12:24pm
Plag Mincha - 4:05-4:10pm
Sunset - 5:15 - 5:22pm (5:11-5:17pm)

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...
This Shabbat, we bench Rosh Chodesh Adar Alef, which will be on Sunday and Monday. Sinch Sh'vat always has 30 days (in our fixed calendar), Adar and Adar Alef have two days of Rosh Chodesh. Adar Alef has 30 days.
ROSH CHODESH ADAR RISHON YIHYEH MACHAR B'YOM RISHON U'V'YOM SHEINI HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
HAMOLAD YIHYEH HA'EREV, MOTZAEI SHABBAT, SHLOSHIM V'ARBA DAKOT V'CHAMISHA ASAR CHALAKIM ACHAREI ESER.
That is, Saturday night, 34 minutes and 15 chalakim (parts; 18 parts = 1 minute) after ten..
In Rambam’s notation, that’s YOM RISHON (Sunday) 4 hours and 627 chalakim
On the clock, that’s Shabbat, 31 JAN, 22:14 Israel Winter Time
The astronomical (actual) Molad, as opposed to the actual Molad which we use, is 12:48pm, almost 9½ hrs. earlier.
This Shabbat is Erev Rosh Chodesh, and the Haftara is Machar Chodesh. Those two items do NOT go hand-in-hand.
Every year has at least one and at most 3 Shabbat - Erev Rosh Chodesh (Sh-ERCh). Specifically, 5 types of years have only 1, 5 types have 2, and 4 types of years have 3. Taking into account the frequencies of each year-type, there is an average of 1.825 Sh-ERCh per year.
Not all months can have a Sh-ERCh. Tishrei, Tevet, Shvat, Tammuz, and Av never do.
For Sh-ERCh Cheshvan, Kislev, Adar Alef, Iyar, and Sivan, we read the Machar Chodesh Haftara. But Sh-ERCh Adar and Adar Sheni are Parshat Shkalim, and the special Haftara preempts Machar Chodesh. Simialrly, Sh-ERCh Nissan is HaChodesh - not Machar Chodesh. And Sh-ERCh Elul is one of the 7 Haftarot of Nechama and it is not preempted by Machar Chodesh.
There is 1 year-type without any Machar Chodesh, 10 year-types with only 1 Machar Chodesh, 2 with two, and only 1 with three Machar Chodesh Shabbatot. This year, 5763, is one of this year type.

Beyond the Big Ten
In what sedra does the Torah tell us about Akeidat Yitzchak? Vayeira. Correct.
In what sedra does the Torah tell us about the sale of Yosef? Vayeishev. Correct.
In what sedra does the Torah tell us about the Splitting of the Sea? B’Shalach. Correct.
In what sedra does the Torah tell us about Matan Torah? Yitro. Sorry, no points. The correct answer is Yitro and Mishpatim. And no partial credit for answering only Yitro, because that creates a big problem.

There are foolish people who either read just Yitro or L’Havdil, see Charton Heston in the Ten Commandments and conclude that Matan Torah was somehow limited to the Aseret HaDibrot. It ain’t so.

And if you start your review of Mishpatim thinking that it all follows Matan Torah - new topic, let’s move on - then you are mistaken too. Just as G-d spoke to Moshe from the top of the mountain on that awe-filled day of Divine Revelation, He con- tinued to speak to him on Har Sinai for 40 days and 40 nights, during which time He presented Moshe with all of Torah and instructed him: “And these are the statutes you shall place before them.”

Look at the abundance of mitzvot in Mishpatim. Among its 53 mitzvot and several more that are counted else- where, we find samples of mitzvot between G-d and the Jew, between man and his fellow, those that apply in all times and those that apply only during the time of the Beit HaMikdash, those that apply to each individual Jew and those that apply to the community as a whole via the Sanhedrin, those that have “obvious” reasons and those that are enigmatic. Many of the mitzvot of Mishpatim are details and explana- tions of the mitzvot of the Aseret HaDibrot. Many strike out in “new” areas” of Torah and Jewish Life.

And lest a person still look at the sedra and think that this is after the great events at Sinai and somehow detached and less... special than the Big Ten, he should just keep reading and see that the story of Matan Torah continues towards the end of Mishpatim, including the famous and special statement of the People - NAASEH V’NISHMA.

The clouds that obscured Har Sinai in Parshat Yitro are still present at the end of Mishpatim.
REMEMBER THE SHABBAT DAY AND SANCTIFY IT. That is part of Divine Revelation at Har Sinai.
So is, if your dog goes into your neighbor’s garden and digs up his prize roses, and gets badly scratched in the process, then your neighbor is going to have a claim against you and you’ve got vet bills you’d like him to pay... etc. etc. etc.

Sedra-Stats
18th of 54 sedras; 6th of 11 in Sh'mot
Written on 185 lines in a Sefer Torah, ranks 31st
33 parshiyot; 6 open and 27 closed3rd most in the Torah; 2nd most S’tumot
118 p'sukim - ranks 22nd (5th in Sh’mot)
1462 words - ranks 31st (7th in Sh’mot)
5313 letters - ranks 37th (8th in Sh’mot)
The noticeable drop in ranking from p’sukim to words indicates short p’sukim; in fact, Mishpatim’s p'sukim are among the shortest in the Torah. The further drop in ranking from words to letters indicates shorter than average words.
Number of lines is the truest indicator of the size of a sedra, but the more parshiyot in a sedra, the more that figure (lines) increases.

Mitzvot:
MISHPATIM has 53 mitzvot; 23 positive and 30 prohibitions. Only 3 sedras have more mitzvot.

Aliya-by-Aliya Sedra Summary
NEW! Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva; L=LAV (prohibition). Note: Rambam does not number mitzvot in the order of appearance in the Torah; that’s why the Chinuch numbers are usually sequential and Rambam’s are not. Further- more, Rambam numbers the 248 positives and the 365 prohibitions separately; the Chinuch doesn’t.
When a mitzva is mentioned and no numbers are indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva- filled than its high count indicates.

Kohen - First Aliya - 19 p'sukim - 21:1-19
EVED IVRI, a Jewish male indentured servant, works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA CANAANIT as a wife, she and any children he fathered remain thepossessions of the master - they are halachically not his wife or children.

[By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their biological father, the EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.]

If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42,A232].

[SDT] Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; we probably shouldn't have any. But at a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d.

A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43,A233] with the full rights and respect accorded a Jewish wife [46, L262], or she is to be redeemed or returned to her family [44,A234], but she may not be sold to anyone else [45,L261] or belittled or disgraced.

The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young maiden improve her status in society.)

MITZVA WATCH
It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please note that this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and tell us which is which.

Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death.

Unintentional killers are provided with a place of refuge. A intentional murderer who flees to a city of refuge is forcibly returned to stand judgment.
Striking one's parents (and drawing blood) is a capital offense [48].

There are 4 capital punishments, each fitting particular crimes and sins. Rambam considers that there are four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sen- tenced for a sin whose punishment is strangulation [47,A227].

Cursing one's parent (even after death) is a capital offense.

If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49,A236].

Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share of the task of healing. He supervises that, and takes over when we've done all we can.

Levi - Second Aliya - 21 p'sukim - 21:20-22:3
Next we have the command to the courts to carry out the punishment for murder, namely, execution by be- heading [50,A226]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's attitude and mistreatment of slaves notwithstanding. In Jewish law, one may not mistreat his slaves.

On the other hand, corporal punish- ment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.)

The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.

The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51,A237]. We dis- tinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unex- pected and unusual action by the animal that causes damage, for which the owner is held only partially responsible.

An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52,L188].

The Torah then discusses damages caused by a pit dug in the ground and negligently left uncovered [53,A238].

The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result.

Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another person's livelihood.
If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is the Sanhedrin that would have to rule on specific cases and perhaps provide us with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first."

A thief who voluntarily turns himself in repays that which he stole. (In certain cases where a false oath compounded a theft, there can be an added penalty of “one fifth - 25% more than the principal.) If a thief is caught, he pays double [54,A239], or 4-5 times in the case of livestock, as mentioned above.

A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts.

Shlishi - Third Aliya - 23 p'sukim - 22:4-26
Compensation must be made for damages caused by one's animal's grazing on another's property [55, A240] or from a fire which one carelessly caused [56,A241].
Next, the Torah presents the responsi- bilities of guardianship - when one is watching that which belongs to someone else without being paid for the service [57,A242] and when he is being paid [59,A243]. Included in the latter case is the rule for renting. The courts are charged [58,A246] with careful handling all of these types of cases.The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60], (and by extension, the ruin of an object from "normal wear & tear").

A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she insists [61,A220].

Sorcery is a capital offense, and it is forbidden for the courts not to judge and execute its practitioners [62,L310]. Bestiality is a capital offense, as is sacrificing to other than G-d.

A convert to Judaism must not be embarrassed or taken advantage of with words [63,L252] or in money matters [64,L253]. These rules vis a vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah spells this out vis a vis the orphan and widow [65,L256].

Similarly, it is a mitzva to lend money to a poor person [66,A197] and not demand repayment when none is reasonably forthcoming [67,L234]. Included in this passage is the prohibition of charging interest on personal loans or having any part in such a loan [68,L237].

If one took a poor person's bedding as security for a loan, it must be returned each evening for his use.This is but one of the many lesson's in the Torah in G'milut Chasadim.

Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of people by charging an exorbitant interest rate is wrong. Usury or loan-sharking is understood to be improper by most societies. Charging a "reasonable" amount of interest is universally accepted as okay. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are supposed to. This is our raison d'etre.

R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5
Do not curse judges [69,L315] nor The Judge (i.e. blasphemy) [70,L60], nor may we curse our leaders [71,L316]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G-d, as well as Elohim, meaning judges.

Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72, L154].

First born sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First- born cows, goats, and sheep are sancti- fied and require special procedures.

The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time.

TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73,L181]. Note that the term TREIF is generic for all non- kosher, but actually describes one type of non-kosher.

Courts many not hear one side of a dispute without the other party being present [74,L281]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75,L286]. A majority of one is not sufficient to convict in a capital or corporal cases [76,L282]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77, L283]. Generally, rules of law are deter- mined by majority vote of the judges [78,A175]. Judges may not show favoritism, even towards the less fortunate [79,L277].

[sdt] A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Tzedaka, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Good. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. Unacceptable.
If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei.

One must help even his enemy unload his beast of burden [80,A202]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAIM.

[sdt] The Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them. By the same way of thinking, if you are the one overburdened and someone offers to help carry a package, etc. - let him. Resist the temptation to automatically say "no thanks, I can manage". Accept the help. You will be helped and the helper will be fulfilling an important Torah mitzva.

Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19
One must not pervert justice even by slanting a case against a wicked person [81,L278]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition [82,L290]. Do not take bribes, even if they won't affect the outcome of a case [83,L274].

Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience.

One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84,A134].
One must abstain from all manner of creative Melacha on Shabbat [85,A154].

(This mitzva is the positive counterpart of the prohibition of melacha on Shabbat from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week. This partially explains the significance of the distinction between “abstain from” and “do not do”.)

Swearing in the name of (and sometimes even just mentioning) a deity is forbidden 96,L14]. One should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc.

Inciting others to idolatry (even with- out worshiping) is forbidden [87,L15].

Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88,A52].

Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expectedto go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89,L115] nor may its fats be left over for the morning [90,L116].

Bikurim are to be brought to the Mikdash from Shavuot time and on [91,A125]; it is forbidden to cook meat with milk [92,L186].

Could this be the (or an) origin of the custom of dairy on Shavuot, with these two mitzvot sharing the same pasuk?

Shishi - Sixth Aliya - 6 p'sukim - 23:20-25
G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health.

Sh'vi'i - Seventh Aliya - 26 p'sukim - 23:26-24:18
G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land.

[sdt] Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael.

We may not make treaties with the 7 Nations nor with other idolaters [93, L48], nor shall we permit idolaters a foothold in the Land [94,L51], so that we will not be entrapped by them.

The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Moshe remains on the mountain for 40 days and 40 nights.

Haftara - 25 p'sukim -Shmuel Alef - 20:18-42
When Rosh Chodesh is Sunday (or Sunday and Monday), then the special Haftara for Erev Rosh Chodesh (usually) preempts the regularly scheduled Haftara of the week. See stats on this on page 26.

The connection between the Haftara and Erev Rosh Chodesh is obvious. The opening words are: And Yehonatan said to him, tomorrow is Rosh Chodesh... The real question is why the Sages decided on a special Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh?

Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way - in addition to Rosh Chodesh benching - to say: Hear ye hear ye, tomorrow is Rosh Chodesh. It seems that the connection is mainly in the opening words.

Rabbi Jacobs points out in his A Haftara Companion that there are lessons we learn from this passage in the Navi, and the knowledge makes us more aware of the specialness and sanctity of Rosh Chodesh. Rosh Chodesh was celebrated with a special meal which was to be eaten in a state of ritual purity. Many have the custom today of marking Rosh Chodesh with a special meal. The Haftara also serves as a source of the minhag of abstaining or reducing one's work on Rosh Chodesh.

Rabbi Jacobs refers to a deeper connection between Rosh Chodesh and the Jewish People (which might explain why we take the extra opportunities to highlight Rosh Chodesh). The cycle of the Moon alludes to Jewish History. For 15 days (or so) the Moon increases in brightness and fullness, corresponding to the 15 generations from Avraham Avinu to Shlomo HaMelech. This is followed by 15 days of decline, matching the 15 generations from Shlomo to the destruction of the Beit HaMikdash and the Babylonian exile. But this is followed by MACHAR CHODESH. Tomorrow will see the brightening of the Moon and the fate of the People of Israel. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored.

Rabbi Sholom Gold has a powerful question and analysis on Machar Chodesh. IY”H we will feature some of his answers Erev Rosh Chodesh Sivan.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 171 (part two) • Sales Made Under Duress
In last week's lesson we discussed some of the laws of the seller being able to rescind a sale when he claims that he was coerced into selling when he really didn't want to sell. It was stated that there have to be a protest by the seller. What form should the protest take? The protest must be made in the presence of two qualified witnesses and the protest consists of the seller telling the witnesses that the sale he is making is under duress, what the duress consists of, and that he really does not want the sale. The details of the duress must be given to the witnesses so that they may, if they wish, write the details, and also so that the witnesses may later relate the details to Beth Din and Beth Din can decide if the facts warrant the sale to be set aside as being under duress. The witnesses are not precluded from testifying as to the seller's statements of coercion by reason of signing the deed that the seller gives to the buyer. The witnesses can state that they were very pleased to sign the deed to be able to better protect the interests of the seller in that other witnesses might not know that the sale was under protest.

The protest made in the presence of the two witnesses is valid whether or not the witnesses reduce the protest to writing. A protest made in the presence of only one witness is not valid.

There are certain things that the writing evidencing coercion must contain, one of which is the date. However, if a protest reduced to writing by the witnesses is not dated and the seller wants to rely on the written protest signed by the witnesses, the written protest is deemed to be valid, since a protest not made before the sale would not have been written by the witnesses.

If the seller makes such a protest he may later plead in Beth Din that he sold the item, whether real estate or personal property, under duress and asks Beth Din to void the sale.

The lawsuit can be brought even after many years.

If the seller is successful in his lawsuit in Beth Din, he will be restored as the owner of the property, whether personal property or real estate, and he will have to return the payment he received from the buyer. The seller will also have to reimburse the buyer for any improvements that he made to the premises.

There are times when a person makes a gift and he also wants the witnesses to know that the gift is being given against his will. When he makes this protest to the witnesses he need not state that there is coercion applied to him; his statement that he does not intend the gift is sufficient.

If the seller pleads duress, the duress must come from the buyer himself or someone whom he has instructed or hired to coerce the seller. This excludes duress felt by the seller for his own reasons such as being forced to raise money. Duress directed against one's spouse is deemed duress against the person. If the duress was against a member of the seller's immediate family there are those who hold that this is sufficient duress, while other authorities hold that the Beth Din has to decide each case individually.

Not every act of duress alleged by the seller that caused him to sell will be recognized by Beth Din as being of enough con- sequence to invalidate the sale. Beth Din will have to closely examine all the details to determine if it was the kind of duress that will invalidate the sale, since it is really against the policy of an orderly market to permit sales to be lightly set aside. For example, it may well be that there is a threat of coercion when the seller makes his protest to the witnesses, but the threat may not be present when the act of acquisition of the buyer takes place.

The act of duress may be a threat to the person or to his money or property. The threat may by a Jew or Gentile. It may take the form of a physical beating administered to the seller. In the case of threats, beth din must determine if the threats were of such a nature that the seller was really intimidated to sell.
The buyer owes $100 to the seller. On January 1, the seller offers to sell a field to the buyer for $100, and the buyer accepts the offer, the transfer of title to take place on February 1. On January 15 the seller tells two witnesses that the sale is a sham so that he can take hold of the buyer's $100 under the pretense of a sale of the field. There are conflicting opinions as to whether the sale can be set aside.

A not too unusual occurrence in Jewish Gentile relationships. A Jew borrows money from a Gentile without interest. After the debt is due and the Jew does not repay, the Gentile coerces the Jew to include interest in the loan and the Jew consents. The Gentile then sells the loan to a second Jew who wishes to collect the interest. (If a Gentile lends money to a Jew and interest is included in the original loan and the Gentile sells the loan to a second Jew, the second Jew can collect the interest from the Jewish borrower. This assumes that the transaction was not a sham to evade the prohibition of a Jew paying and charging interest to another Jew.) The Jewish borrower pleads that the imposition of interest after the making of the loan was under duress and should not be binding. The borrower will prevail unless it can be shown to Beth Din that the Jewish borrower willingly undertook to pay interest because of some good turn that the Gentile did for him.

Assume a situation where Reuven, by force, took a field belonging to Shimon. Thereafter Shimon sold the field to Reuven without Shimon making a protest. Shimon brings a lawsuit in Beth Din to set aside the sale. Shimon will prevail, although there was no protest made prior to the sale.

Rabbi Moses Isserles in his emendation to Shulhan Aruch states that if the buyer alleges that he bought under duress he can void the sale, if he can prove duress. Many of the later commentaries dispute this holding and state that a buyer cannot plead that he was coerced into buying. Even according to the holding of Rabbi Isserles, the buyer may insist that the sale be held valid if the seller desires to invalidate the sale because he coerced the buyer into buying.

If one pleads that he was coerced into exchanging property for other property, then it is similar to a buyer pleading that he was coerced and the opinions are the same.

The subject matter of this lesson is more fully presented in Volume VI Chapters 205 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

A Clean Body for Tefillin
When we are wearing tefillin, our bodies must be clean inside and out, and tefillin may not be worn when we are conscious of repulsive body wastes.

The gemara illustrates this halacha by an inspiring but seemingly unrelated story. It states, “Tefillin require a clean body like Elisha of the wings”. Yet the passage does not go on to say how clean Elisha was when he wore tefillin, but rather the self-sacrifice he displayed to fulfill this mitzva. Elisha disdained the decree of the Edomite (Roman) author- ities forbidding tefillin, and wore them publicly. Once he was noticed and chased by a soldier; he managed to remove his tefillin and hide them in his hand.

When the soldier asked what he had in his hand, Elisha replied that they were dove’s wings; and his spirit of sacrifice was requited by a remarkable miracle: the tefillin were indeed transformed into dove’s wings (Shabbat 49a).

Rav Kook explains how this miracle relates to the idea of cleanliness for tefillin. He writes that tefillin represent the unique spiritual level of the chosen Jewish people, who have a unique covenant with HaShem. However, this level needs to be built upon a solid foundation of integrity and thoughtful conduct in everyday affairs. This is the Divine inheritance of all mankind, and is expressed through the mundane but crucial prerequisite of “a clean body”.

Once this foundational, universal ele- ment of derekh eretz is firmly ingrained, the tefillin are like birds wings which enable us to soar above this level. (Afterwards the gemara explains that the wings were specifically those of a dove, since we find elsewhere that the mitzvot, which pro- tect the Jewish people, are likened to the wings which protect the dove. So the mitzvot simultaneously protect us where we are and also elevate us to higher levels of consciousness.)

True self-sacrifice for an ideal is found only in a person who is completely capable of realizing this ideal. Elisha became the exemplar for having a clean body for tefillin, because his legendary devotion to the mitzva of tefillin was only possible because he attained the highest level of performance; and this level testifies to a firm basis of bodily cleanliness and spotless ethical behavior. — Ein Ayah Shabbat 49a

NEW BLURB; read on...“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): E-mail mail@asherandattara.com, fax 02-642-3141.

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

MISC section - contents:
1. Vebbe Rebbe
2. Rite & Reason
3. Hasidic Wisdom
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Chizuk V'Idud
7. From the desk of the director

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

Q I am confused about how I am to choose the right things to do with my time. I want to do the biggest mitzvot I can, yet it seems that most of one's time is spent on mundane matters. Are things like making a living or caring for a family really the biggest mitzvot one can be doing?

A It is difficult to know what the biggest mitzva is in a given situation. Furthermore, the question of a mitzva's size, while asked with beautiful inten- tions, is not the right one. The real question is: what does Hashem want us to do?

People spend a large part of their days seeing to such mundane needs as sleeping, eating, etc. These may not be the most uplifting activities, but Hashem created us in such a way that they are necessary and expected. While it is best not to spend more time than necessary on these activities, it is wrong to neglect them significantly over time. One needs to learn how to balance his time.

Just as there are basic, bodily needs, there are also other needs and responsibilities that, as Hashem created man and his society, need to be addressed. Such time-consuming activities such as earning a living and tending to a house and a myriad of family needs have both mundane and spiritual elements to them (much depends on the proper intentions and use of the family's blessings). A husband is required by halacha (see Ketubot 46b) to support his wife in a respectable manner, and should not, under normal circumstances, forsake this obligation, with the excuse that he is too busy doing this or that "bigger mitzva." A wife is usually required to take care of several household needs (see Ketubot 59b), and should not, under normal circumstances, neglect these, with the logical sounding excuse that she was busy with chesed all day and had no time to take care of her familial obligations.

Even when involved in chesed, one does not look only at what the objectively biggest chesed is. One is obligated to give tzedaka to one's needy relatives and neighbors before giving to more distant people (Shulchan Aruch, YD 251:2), even if the distant people are more needy (Shut Chatam Sofer, YD 231). In mitzvot, the mitzva of learning Torah is, on the one hand, the most prominent of all mitzvot, but, on the other hand, is pushed off by "smaller" mitzvot that are incumbent on a person at a given time.

The critical element is proper balance between the "more mundane" activities and even mitzvot that are a person's personal obligation, and the fulfillment of some special chesed or mitzva opportunities that require putting the normal activities on hold. To a great extent, it is halacha's job to instruct a person how to reach a balance between conflicting, positive activities. (For example, Aruch Hashulchan YD 251:5 rules that although relatives have precedence regarding tzedaka, it is clear that one who can afford it must leave funds for unconnected poor people). Halacha cannot address every scenario in a person's life, nor the different abilities and circumstances that apply to and affect the proper advice to different people asking the same question. Therefore, many decisions are left to the individual. One must be aware of the great value of family and professional obligations, as well as the critical importance of limud Torah, chesed, and other mitzvot. Then he has tools to try to implement the sage advice: "It is good that you seize this, but also from that do not release your hand" (Kohelet 7:18).

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

Rite and Reason by Shmuel Pinchas Gelbard
Some follow the practice that the men prepare the Shabbat candles before their wives light them (Magen Avraham).
Reason: Although the mitzva of lighting Shabbat candles is the woman’s responsi- bility, nevertheless the men are also obligated to participate in lighting the candles. By preparing the candles and wicks, they share in the fulfillment of the mitzva (Bach).

Ed. note: Since the mitzva of Shabbat candles is to have one’s home lit on Leil Shabbat, for the ambiance which is conducive to Oneg Shabbat and Shalom Bayit, it follows that preparing the lighting arrangements for the home, besides the Shabbat candles themselves, is also part of the mitzva of NEIROT SHABBAT. There- fore, whoever (man, woman, older child) turns on the lights that will remain on over Shabbat, sets a Shabbat clock for those lights that will be on Friday night, etc. is also participating in the mitzva. He/she should do so with mitzva-intention.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Pretending to be amused when a fool (or anyone - Ed. addition) tells a joke is also a kind of charity. — Rabbi Yechiel Michal of Alexander

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Yonassan Eybeschuetz was extremely quick witted, and was often asked by non-Jews for explanations of various Jewish Laws and customs. A gentile official once asked him, “You Jews are so intelligent. Why, then, do you believe in a religion which is so illogical? If a chicken eats a pound of butter and is then slaughtered properly, you will eat it without any qualms. But if a dab of butter falls into a pot in which that same chicken is being cooked, you will not touch it.”
“The truth is,” R’ Yonasan replied, “that you act no differently. If a pig wallows in all the dirt and filth in the world, it can be slaughtered and served at the fanciest of banquets. But let just a little of that filth fall into the pot where the pig is being cooked, and the dish is no longer considered fit for anything.”

There are many excellent traits which we prevent ourselves from achieving by regarding them as hereditary factors and hence unattainable by mere effort. From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
To extend beyond 6 years the servitude of a Jewish slave who had been enslaved in order to pay for a theft, the Torah prescribes the piercing of his ear at the doorpost.
Why the ear? Rav Yochanan ben Zakkai (Kiddushin 22b) explains that it was the ear which heard at Har Sinai the words "do not steal", and in addition it was stated "ki li bnei yisrael avadim" - "unto Me are the Jewish people slaves", "v'lo avadim l'avadim" - "and not slaves to other slaves." In both of these dictums the ear was delinquent of its duties and did not listen.

However, one may still ask: Why the ear? After all, the hand was just as responsible for stealing and taking the goods. Furthermore, if the ear is held accountable, let it be pierced immediately upon being convicted of stealing. Why wait until the end of the six years?

Rav Chaim Yaakov Goldvicht z"l, Rosh Yeshiva of Kerem B'Yavneh, explains by means of a parable: An individual who works hard during the six days of the week, barely finds a moment for Torah studies. When he reaches Shabbat and is entranced by the speakers and shiurim, he is inspired to undertake further delving into Torah. The man sincerely wants to change, leave his job and devote his time to learning Torah. Yet, when Shabbat ebbs away, and the weekly routine begins, his dreams and new commitments are slowly put aside or simply forgotten. With each Shabbat that he experiences, more shiurim and other lectures will accumulate in "his ear", and ultimately will enable him to fulfill his dream and change his lifestyle.

Similarly, it takes a long time for the slave to recognize that what truly lay behind his theft was his loss of shmi’ah - his power to hear and change himself. After the six years he completes as punishment for stealing, the lesson has been learned and he can now become a better person, growing closer to Hashem. However, if he voluntarily extends his servitute, he in essence gives up his hearing power and can only do what he is told to do by his master. This loss of the ability to be inspired, influenced and impressed in order to change his ways, is the tragedy that is memorialized with the pierced ear.

The lesson is clear: we must be careful never to enter situations or lifestyles where our ability to achieve spiritual heights is removed from our hands. Never turn a deaf ear. Listen and take advantage of change to come closer to both Torat Yisrael and Eretz Yisrael. - Rabbi Chanoch Yeres, Jerusalem • TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

From the Desk of the Director
Parshat Mishpatim removes us from momentous events and invites us to look at laws that govern our daily life, including those concerning the Shomer who temporarily uses another's prop- erty. From passages in the parsha, our rabbis deduced that there are four categories of Shomrim who undertake to keep and watch an object that belongs to their neighbor.
Rabbi Mendel Lewittes reminds us that, in a sense, each one of us is a Shomer, recalling the line in our parsha, "Regarding everything that I have said to you, be watchful" (5:13). And each of us can ask, what kind of Shomer am I? First is the Shomer Hinam who guards the Torah without any thought of compensation, and even, perhaps, at great cost to himself.
Second is the Shomer Sachar who expects to be compensated with health, prosperity, or the honor that accrues from his knowledge or contribution to the community. For many, such an approach does give way to Torah observance for its own sake (Pesachim 50b). Third is the ad hoc borrower who calls upon G-d when he is in need; he does not pay but uses the rabbi and synagogue when it is convenient. Even so, the children's education or the oft-said kaddish can stir this individual to take back his Judaism from the shelf.
Last is the Socher who pays for the use of the borrowed object. He does not learn but he supports Torah institutions or givees to charity. In some ways, he is an important trustee. In truth, in one way or another, we are all guardians of G-d's great treasure. Let us all pray that He will reciprocate, as written in the parsha, by sending His "messenger … to guard you on the way."
Shabbat Shalom, Menachem Persoff, Director, Israel Center

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics
by Catriel Sugarman
intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Para Aduma (Red Cow) & the Laws of Purity
Introduction
An Israelite - man or woman - who became ritually impure by: [a] coming into contact, [b] carrying, even though there is no actual physical contact (though not a grave), [c] moving, even if there is no physical contact, [d] being in an enclosed space with [e] or being under the same roof with, or [f] "over- shadowing" or being overshadowed by... a human corpse, a portion of a corpse, or a grave, may become purified after being sprinkled upon twice with the (potion of the) ashes of a Parah Adumah - a red cow; a red female bovine - mixed with spring water.

[Note: The dictionary defines "heifer" as "a young cow that has not borne a calf." This is the usage for Para Aduma preferred by many translaters and commentaries. How- ever the Mishna rules that the animal in question must be between two and five years old - an adult cow, not a juvenile calf, known as an Eglah.]
This ash-water mixture is called MEI NIDDAH - "the waters of separation." The purification procedure took seven days. The sprinkling was done using three stalks of hyssop. (Each stalk had to have at least one seed capsule.) These stalks were tied together, dipped into the MEI NIDDAH and then shaken over the ritually defiled person. The "sprinkler" sprinkled the ritually defiled person the third day after he became defiled and then again on the seventh day. A single drop of the MEI NIDDAH mixture was enough to effect purification. After the second sprinkling, the person undergoing the purification process immerses himself in a Mikvah and becomes a Tevul Yom. A Tevul Yom is a person in an intermediate stage of impurity. He attains a state of complete purity after stars-out.

The rite of the actual burning of the Parah Adumah was surrounded by many unique precautions and was quite rare. Most forms of impurity did not require the sprinkling of the MEI NIDDAH mixture. The MEI NIDDAH mixture was used to purify individuals and vessels from - Tumat Meit - "the impurity caused by a human corpse" - the highest level of ritual impurity.

The Contradictions in the Rite of the Parah Adumah
The MEI NIDDAH had the unique property of ritually contaminating those who were pure and ritually purifying those who were impure. Anyone who came into contact with the MEI NIDDAH - when it was not being used for purification purposes - became impure. Ritually pure people participating in the burning of the Parah Adumah and the preparation of the MEI NIDDAH, became ritually contaminated. The Sages were keenly aware of this paradox and claimed that King Solomon himself, the wisest of the wise, was unable to comprehend the deeper meanings behind the rite of the Parah Adumah. The Sages said when King Solomon wrote, "I will acquire wisdom but it was far from me." he was referring to the enigmas of the Parah Adumah.

With reference to the Parah Adumah, R. Yochanan ben Zakkai, who was the spiritual leader of the Jewish people in the years just before and after the Destruction of the Beit HaMikdash, was reported to have said to his students:
"By your lives I swear: the corpse does not have the power by itself to defile nor does the mixture of ash and water have the power by itself to cleanse. The truth is that the purifying power of the Red Heifer is a decree of the Holy One. The Holy One said, 'I have set it down as a statute, I have issued it as a decree. You are not permitted to transgress my decree. (As it is written) 'This is the statute of the Torah'"

The Parah Adumah was Unique and Different from All Other Sacrifices
[1] The Parah Adumah was the only sacrifice which specifically required an animal of a particular colour.
[2] The Parah Adumah was the only sacrifice where all the procedures were carried out outside of the Temple precincts. The carcasses of the "Inner Sin Offerings" were burnt outside of Jerusalem but their innards were burnt on the Altar in the Temple Court and the blood application was performed inside the Temple.
[3] No other sacrifice ritually contaminated the priests who offered it. The High Priest did not wear his usual "golden vestments" when he officiated at the burning of the Parah Adumah; he wore four white garments like any common kohein serving in the Temple.
[4] The blood applications of all other sacrifices were either performed in the Temple itself (as in the "Inner Sin Offerings") or on the Altar. The Kohein Gadol performed the blood applications of the Parah Adumah while gazing at the Temple and at the Holy of Holies from a mountain opposite the Temple mount.
[5] The ashes of the Parah Adumah were preserved and used. The ashes of all other sacrifices ashes were disposed of outside of Jerusalem. The parts of the sacrifical animal which were not sacrificed on the Altar were eaten by the priests (such as some of the meat of Sin Offerings) or eaten by the Ba'alei Hakorban (such as their share of the Peace Offerings). Any remnants were completely burnt on the Alter and disposed of outside of Jerusalem when the Altar was cleaned.
[Concerning the rarity of the Para Aduma... Moses prepared the first one, Ezra prepared the second. "The Sages say, 'Seven Parot Adumot since Ezra. And who prepared them? Simeon the Just and Johanan the High priest prepared two each. Eliehoenai the son of Hokkof (Caiaphas) and Hanamel the Egyptian and Ishmael ben Piabi prepared one each."
Rambam in the end of the third chapter of Hilchot Parah Adumah writes, "Nine Parot Adumot were prepared from the time the Commandment was given until the destruction of the Second Temple. Moses our Teacher prepared one, Ezra prepared one and seven more were prepared until the Destruction of the Temple. The tenth will prepared by the Mashiach...] more to come
Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

Towards Better Davening and Torah Reading
Column #57. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.
We have received several complaints about this column - here is one sample: “Ever since you started writing about proper pronunciation of Hebrew in davening, it takes me longer to daven than formerly. I read more and say less by heart. And I find that I notice more things, like SH’VA NA and accents. And now I find I’m understanding more of the davening and putting in more kavana.” Keep those complaints coming.
Okay, we’re back with the ALEF-BET and the pairs of letters commonly confused, pronunciation-wise.
Last week, we mentioned voiced and voiceless pairs of consonants as being easily interchanged. For each pair, the letters are shaped by our mouths, lips, tongue the same way, but the vocal chords contribute to the sound in the voiced letter, and there is a silent blast of air in the other. Practice saying BET and PEI a few times each. Notice how your mouth parts are the same, with the difference being the voice or lack of it. Same for VET and FEI. Notice further, the fact that BET and VET are really the same letter, as are PEI and FEI.
GIMMEL and KAF/KUF are another pair. So are ZAYIN and SAMACH/SIN. DALET and TAV/TET too.
For each pair, there are words that we often mispronounce by exchanging a voiced for a voiceless letter, or vice versa. Sometimes, the wrong pronunciation produces a word with a different meaning; sometimes it doesn’t. The former case is more serious than the latter, but if you want to be careful, then attention must be paid to both.
We also mentioned last week, that a voiced letter will often pull us towards voicing a neighboring letter, when it should be voiceless. The many acts of Chessed that G-d performs for us, are CHASDEI HASHEM. Not CHAZDEI, but many people will inadvertently say it that way, voicing the SAMACH because the DALET is voiced.
L’MAAN TIZ-K’RU... This is a famous example from the Sh’ma. Many people exaggerate the ZAYIN sound, because TIS-K’RU has a different meaning. TIS-K’RU, pronouncing the ZAYIN as a voiceless SIN, results from the following letter (KAF) being voiceless. And if one davens very quietly, this too adds to the difficulty of sounding the voiced letters.
Kaddish: YIT-GADAL V’YIT-KADDASH... watch out for the GIMMEL in the first word. It easily comes out YIT-KADAL because of the TAV if follows and because of the following word with a KUF following the TAV.
Two things help in this issue of the voiced- voiceless interchange: [1] davening more audibly than one is used to, and [2] davcening a little slower and paying more attention to the words. Using a good siddur helps. <mtc>

Parsha Pix
Busy ParshaPix this week, reflecting a very busy sedra. You can really spend some quality sedra time with your children and Shabbat guests with ParshaPix this week.
Upper-left is really the starting point, the scales represnting JUSTICE. In this case, MISHPATIM. In addition to the broad idea of justice, see what else can be found in the sedra, for which the scales of justice would be an appropriate representation.
Upper-right is the "fist" referred to as one of the weapons that can injure or kill.
An eye for an eye, literally, an eye UNDER an eye, is depicted here as money under an eye, based on Rashi and all other commentaries. The Vilna Gaon pointed out that the letters of the word AYIN are each followed in the ALEF-BET by the letters of the word KESEF. AYIN-PEI, YUD-KAF, NUN-SAMACH. A very nice graphical representation of the fact that monetary compensation on several levels is the correct understanding of an Eye for an Eye.
The bull and the fire are two potential causes of damages - one of the many key topics of the sedra. So is the pit (right below the fire is a peach pit, not a brain or a fancy kipa. Play on words from PIT to PIT. That give all types of damages: The bull with horns, the tooth, the feet of the bull, the fire and the pit.
The sneaking thief was caught in the cellar. Under what circumstances is one held blameless for killing him? Under what circumstances would one be held accountable? And how much does the caught thief pay to the victim?
The guard at his post represents the whole topic of the FOUR SHOMRIM.
The hands pulling the money out of the wallet are about to lend money at 0% interest. Or, perhaps, they are about to offer a bribe. Which will blind the judge receiving it, as in the image of the blindfolded head.
The rabbit in the hat is the symbol of magic, the real practice thereof (or the attempt at a real practice thereof) is forbidden and can be a capital offense. The witch on the broomstick stands for the same 3-word pasuk.
Down the lower-left side are images of the Three Regalim, Pesach, Shavuot, and Sukkot.
The Har Sinai pix for Shavuot also corresponds to the end of Mishpatim where the events of Matan Torah are presented with other details not presented in Yitro.
The quill and scroll is for Moshe writing down "all of G-d's words" (Shmot 24:4).
There is milk & meat for the first of the three occurrences of LO T'VASHEIL G’DI...
Lower-right is the TZIR'A (wasp) that G-d will send into the Land to help slowly drive out some of the nations there.
The cloud is covering Har Sinai (end of the sedra).
The tooth is referred to in the mitzvot related to injuring an EVED K'NAANI and being required to free him. It is also one of the forms of damages. Also, there is a tooth for a tooth.
That leaves the three arrows from the haftara.

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

Last week’s (YITRO) TTriddles:
[1] R’ Elazar b. Mordechai Azkari’s book for him, him, him, him, them, and it.
[2] In Yitro, not just Yitro but...who and what?
[3] This year's statement on the major sin of thought
[4] A low quartet 10 years from now
[5] Honor your parents by offering them a glass of wine. What's the additonal connection?
[6] Object: Avraham, gold & silver, Shimon, Efrayim & Menashe, the People - Subjects & verb, please.

And the envelope please...
[1] Author of Sefer HaChareidim (which includes the beautiful poem Yedid Nefesh), an interesting (and different) work on the Taryag Mitzvot. VAYECHERAD, and he trembled, appears 6 times in all of Tanach - twice in Parshat Yitro. In Yitro, we find the word used for the Nation and for Har Sinai. They are the them and the it of the TTriddle. The four hims are Yitzchak (when he realized that his bracha went to Yaakov rather than Eisav), Achimelech (when David HaMelech came to him), Shaul - actually it was his heart (when he saw the Philistine camp, and Boaz (when he found Ruth with him at midnight).
[2] VAYISHMA YITRO, and Yitro heard. In the same sedra, the word VAYISHMA also is used for Moshe, when Moshe listened to Yitro’s suggestions.
[3] No one hit this one squarely on the head. This year is 5763. But for this TTriddle, we borrowed the secular date 2003. This is chapter 20, pasuk 03 of Sh’mot, which contains the major sin of thought - There shall be no other gods before Me.
[4] And, using the same secular year count, 10 years from now will be 2013. Sh’mot 20:13 contains the low quartet - i.e. the four prohibitions (LO x 4) of murder, adultery, kidnapping, and bearing false witness.
[5] Several would-be solvers danced around the answer to this one. Giving drink to one’s parents is one form of KAVOD. The additional connection between Honoring Parents and drinking a glass of wine is that each follows the passage of ZACHOR ET YOM HASHABBAT L’KADSHO. Honor thy father... follows it in Parshat Yitro and Borei Pri HaGafen follows it on Shabbat morning at Kiddush.
[6] Here the key word was VAYOTZEI, and He or he took someone or something out. The five objects of the verb VAYOTZEI are given as the TTriddle. Vayotzei is the verb. The subjects of each, respec- tively are: G-d, Who took Avraham out to show him the stars, Eliezer, who took out gifts for Rivka and family, Yosef, who brought Shimon out of jail to be reunited with his brothers, Yosef again, who took Menashe and Efrayim out of Yaakov’s lap to present them for brachot, and Moshe who brought the people to Har Sinai.

This week's TTriddles:
[1] Ox-owner, thief, pyro, borrower - who in Yirmiyahu?
[2] Binyamin, his hand thrice
[3] Bavel Bros. watch The Communication
[4] The captive of the creation of Daedalus
[5] It found them and he found her - huh?
[6] Layers of Jewish beauty and a funny way to stand
[7] Three times in the Sedra and haftara
[8] Garment does the best job at this among the three-in-a-row-ers

NESTO - Native English Speakin Teen Olim
This Tuesday Senior NESTO went out of its way to do some chessed. (Yeah, we do that every once in a while…) We went to Bikur Cholim hospital and gave out food and lots of smiles to the sick children and their families. We received beads, chains and letters for "Refua Shlema" from young children in NCSY’s New England region. We made the bracelets with the kids in the hospital and also gave out the thoughtful letters sent by the children in America. We hope we made the kids happy, even if it was only for a little while.
Junior NESTO enjoyed another shiur in Bet Shemesh. Together, we recapped the entire first chapter of Pirki Avot. We also emphasized the importance of keeping all the mitzvot. No one can decide what mitzva is more important than another. The moment we ignore some mitzvot, slowly, our Torah and Emuna will fade away… Every single mitzva is important, whether we under- stand it or not.
This past Shabbat, we had two of our Junior NESTO Madrichim - Yoel Kahn and Arieh Solomon, spend their Shabbat in Bet shemesh. On Friday night, they made a beautiful Oneg for the chanichim. Thank you to the Yeres family who hosted the Friday night Oneg. Thank you to Rabbi Fischer who enriched us with Divrei Torah and to Mr. Trapido as well, who joined us. A big thank you must also go out to Yoel and Arieh, who initiated the Oneg Shabbat. Kol HaKavod!
Please note: our Junior NESTO cookbooks are still waiting for you at the Israel Center. All proceeds go to charity. Be a part of our Chessed Project and buy one!
All NESTOites, be prepared for the upcoming Shabbatonim and talent shows!
Have any Questions, Suggestions or really good stories? They are always welcome at: Nesto@IsraelCenter.co.il That's all from us, Shabbat Shalom
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 250 • fax: 561-7432 • chaveabrahams@hotmail.com • Chaim Pelzner, Director, Chave Herschberg, Coordinator, Mimi Edel, Bat Sherut, NESTO is partially funded by the Jewish Agency for Israel

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

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

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

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

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

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

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

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

Special thanks to Yad Chaim Zvi and the Markowitz familyfor the gift of Seforim to theYair Landau Memorial Library

We thank Mrs. Bette Lerner for her gift to the Yair Landau Memorial Library

If you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join
Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500 (payments poss.) • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il; Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center.We hope you feel that way too.

This is the time to report on the visit of the OU/RCA Mission to Israel from the perspective of the Israel Center. We were very honored that Rabbi Zvi Hirsch Weinreb was able to take time from this very exciting and busy program to meet personally with the staff and to hear of the amazing progress being made in the development of the Center's projects.

In particular, at the end of the tour, together with the Jewish National Fund, we hosted the Mission in what is now the new OU/NCSY Forest in Ein Sejma at the foot of the old site of Masu'ot Yizhak in Gush Etzion. Among those who spoke, Israel Center Dir. Menachem Persoff drew attention to the spiritual meaning of the event and Israel Center Youth Dept. Dir., Rafi Even Danan - who lives close to the site - described the heroic acts of the previous settlers there who gave their lives defending the southern approaches to Jerusalem.

Of special note was the same day celebration with the Mission participants of the first anniversary of our NCSY-style youth program in Sderot at which children, parents, and local dignitaries joined them in the singing and dancing and other festivities. The youngsters in the Makom Balev program took part in presentations based on themes from the Talmud, exchanged gifts with Mission representatives on behalf of NCSY in Central East (with whom they have a twinning program) and received blesssings, inter alia, from Rabbi Weinreb and the Mayor of Sederot. (The next day shells fell on Sederot literally minutes away from the Hesder Yeshiva which hosted the celebration.) Everyone left this celebration with a sense of wonder and achievement, impressed by the dedicated work of the local advisors and the community spirit of cooperation between no less than six partners with the OU in the growth of the Makom Balev chapter. By the summer, we expect to have 500 children registered in this chapter alone!

This report will also highlight the OU Israel Center's developing project - "Shabbat Across Israel" - which last week ran four Shabbat programs in Afikim, Ramot, Had-nes, and Sha'al, in the Golan Heights where most of the settlers are not religious. Some 50 families - all secular - are scheduled soon to have a joint Shabbaton which will inject a new and exciting dimension to this fledgling project. In addition to the above, the dedicated team in the Golan arranges minyanim, shiurim, and special holiday programming, injecting a new sense of Jewish identity among individuals searching for meaning in our generation.

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

THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.

What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.

TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.

Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!

KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Announcing our next In-House Shabbaton - Shabbat Parshat Vayak-hel - Sh’kalimM’vorchim ADAR SHENI(February 28 - March 1); Theme: Adar & Purim; Guest speakers include: Rabbi Emanuel Quint and Rabbi Shaya Klimnick plus mini-shiurim, Divrei Torah, tidbits, and an interactive play and a question & Answer session

LAST CALL • Winter Wonderland • Come with us and get to know & love the northern part of our wonderful land; See the unique Yeshivat Hesder in Kiryat Shemona and meet with Rav Zefania Drori plus visits to exciting places nearby; Longest Manara Cable Car ride, panoramic viewof the Hula Valley and entire area.; We will visit our own snowy “North Pole” - Ski lift to the topof the Hermon for more magnificent views.; Visit movie making studio to see their latest film; unusual settlement of Rosh Pina and its breathtaking view, Possible visit to Ashdod-Yaakov exciting story of electricity from water of the Old Bridge Angle and the story the Golda Meir - Abdullah meeting with the Daskalls...

Interesting evening activities...plus MORE • 750NIS p.p. dbl. occ. (non-members add 25NIS) Full Board, Single Supplement: 100NIS • Sign up immediately; We’ll visit places you (and most people) have never been to; Luxury bus throughout • Guide from Keshet Field School • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

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

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

For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
King Solomon, Jerusalem, valid Feb.7-8, SHABBAT 850NIS per couple, F/B
Renaissance, Jerusalem, valid thru February; 2 night package; 800NIS per couple, B/B; includes entrance to health club and indoor pool
Dan Pearl, Jerusalem, valid Feb. 2-7, Mid-week 400NIS per couple per night, B/B
Sheraton-Moriah, Dead Sea, valid Feb. 2-6 Glatt Mehadrin ,Midweek - 620NIS per couple per night, H/B, separste swimming hours and activities
Sheraton-Moriah, Eilat, valid Feb. 2-6, Midweek 525NIS per couple per night, H/B
Sheraton-Plaza, Jerusalem, valid Feb. 7-8, SHABBAT 1150NIS per couple, F/B
Inbal, Jerusalem, valid MIDWEEK thru February, 2-night package 1365NIS per couple, one night B/B, one night H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT555
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

Shabbat Day
Shabbat Parshat Mishpatim, February 1st, 3:45pm (Mincha 4:40pm), Parshat HaShavua with Kalman Walker

Motza’ei Shabbat
Motza’ei Shabbat, February 1st, 8:30pm • With the elections behind us...How can people be mobilized to stop a PLO State...; Presenter: David Bedein Israel Resource News Agency

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
NEW11:00am 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 in Gemara by Rabbi Hillel Ruvel
5:40pm Maariv (correct for this week only, Feb. 2-6)
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Rosh Chodesh Luncheon (meat) • Sunday, 12:30pm - Advanced registration only - by THU 4:00pm
Now on Sunday nights too! • Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen

MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • Rambam's 13 Principles with Rabbi Zev Leff
11:36am FEB 3 (men & women) • Jewish History - Bayit Sheni period: Qumran and the World to Come with Dr. Henry Goldblum
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
MONDAY, Feb. 3, 8:00-9:30pm, 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 -

TUESDAY
Jerusalem College for Adults: NOT THIS WEEK - 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler - Due to unforseen circumstances, Rabbi Adler will not be giving his class this week. Substituting...Rabbi David J. Derovan
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
RESUMES FEB. 25 The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Know your Siddur: Adom Olam • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
Tuesday, February 4th, 8:00pm, Anxiety, Tension, Stress - a holistic approach with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
RESUMES FEB. 12 • 10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • Contemporary Problems in Jewish Law: Civil Marriage and Divorce with Rabbi Macy Gordon
Rabbi Gordon’s Upcoming Topic: Can the Agunah Problem be Solved? (Feb.12)
10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, February 5th, 4:30-10:00pm • Root & Branch Association in cooperation with the Israel Center; Root & Branch Lecture Series:
4:30pm: “Follow the Yellow Brick Road... - G-d's Bible-Based Road Map to World Redemption or Gog's Barbershop 'Quartet' Road Map to World Destruction: May the Nations 'Choose Life' [Deut. 30:19]”, – Mr. Aryeh Gallin President, Root & Branch Association, Ltd.
6:00pm: “The Only Viable Solution: Reunification of Palestinian Arabs in Their Own State” - Mrs. Yael Amishav Medved, Director, Middle-East Economic Community of Democratic States, mecodems@netvision.net.il
7:30pm: “The Sanhedrin as Israel's Upper House of Parliament: Navigating the Future of Jewish National Life” with - Rabbi Dr. Avrum Ehrlich Philosopher of Religion and Politics, Cambridge
8:45pm: “The 'Pledge for Peace': How it can help bring Real Peace and Real Security” - Mr. Pinchas Richard Wimberly www.esek.com/peace
Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures)
7:30pm • Jewish Philosophy Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam’s approach to Darchei Emori and Segula with Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass

THURSDAY
10:30am • Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and... with Phil
5:00pm on Thursday, second half of Rabbi Ruvel’s shiur is devoted to Parshat HaShavua. Join us; it’s a special way to prepare for Shabbat.
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thursday, 8:00pm • The History of Zionism understood through the Teachings of the Maharal - • AM SEGULA lecture series by Eli Yosef
10:10-11:00pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

Friday
9:00am • in-Depth Pirkei Avot by Rabbi Chaim Eisen

Upcoming at the Israel Center
Motza'ei Shabbat, Feb. 8, 8:00pm • Lecture and Art Exhibiton by Julia Segal and Daniel Dvir; Is there Jewish Art? Exploring the Artisitic Process"
Sunday, February 9th, 8:30pm • American & American Jewish perspectives on Israel, the Palestinians & Iraq with Dr. David Luchins Chairman, Political Science Department, Touro College
Tuesday, Feb. 11, 8:00pm, Israel among the Nations featuring Prof. Shmuel Sandler and Prof. Efraim Inbar
Thursday, February 13th, 8:00pm [053-594-535] • Monthly lectures at the Israel Center, Jewish Statesmanship by Prof. Paul Eidelberg
And you thought elections were over! • Join us on Sunday, February 16 at 8:00pm to meet one of the candidates for Mayor of Jerusalem; Guest speaker: Nir Barkat; No admission fee - all are welcome
Tuesday, Feb. 18, 8:00pm, Rabbi Nachman Kahana on Talmudic Insights into Jewish Marriage
Sunday, Monday, Tuesday, February 23-25, 7:30pm each evening • Financial Seminars on the Israeli Tax reforms, savings andreal estate in Israel, outstanding investments for difficult times • These seminars are run solely by Mark van Geldren (624-7316) and associates, at the Center.The Israel Center is not responsible for the content or any results of these seminars.

OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
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 - website: www.ou.org/torah/tt
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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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