Halachic Times for Jerusalem Israel Summer Time
Correct for TT #586 • Ranges are for THU-THU, 21- 28 Elul - September 18 - 25
Candle lighting - 6:05pm (earliest - 5:24pm)
Havdala - 7:17pm (Rabbeinu Tam - 7:51pm)
Earliest Shacharit 5:34-5:39am
Sunrise - 6:24½-6:29am
Sof Z'man Kri'at Sh'ma - 9:28-9:29am (8:42-8:44am)
Sof Z'man Shacharit - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) - 12:33½-12:31pm
Mincha Gedola (earliest Mincha) - 1:05-1:02pm
Plag Mincha - 5:25 - 5:17pm
Sunset - 6:46½ - 6:37pm (6:42-6:33pm)

Shabbat times for other cities: (Nitzavim-Vayeilech)
Candles (earliest) city Shabbat out
6:22pm (5:26) Raanana 7:18pm
6:21pm (5:25) Beit Shemesh 7:17pm
6:22pm (5:26) Netanya 7:18pm
6:22pm (5:26) Rehovot 7:18pm
6:02pm (5:26) Petach Tikva 7:17pm
6:21pm (5:25) Modi'in area 7:17pm
6:22pm (5:26) Be'er Sheva 7:17pm
6:20pm (5:24) Gush Etzion 7:18pm
6:21pm (5:25) Ginot Shomron 7:17pm
6:05pm (5:24) Maale Adumim 7:16pm
6:10pm (5:23) Tzfat 7:17pm
6:20pm (5:25) K4 & Hevron 7:18pm

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...
<sort of continued from last week> The molad of Tishrei is FRI (Sep.26) 4h 27m 5p. Rosh HaShana is fixed on the day of the molad of Tishrei. UNLESS one of four situations exist. If the day of the molad is Sunday, Wednesday, or Friday, then RH is pushed to the following day. With the molad of Tishrei 5764 being on Fri. morning, RH is fixed on Shabbat (and Sunday). Next. How many months will the coming year have. Divide the year by 19 and look at the remainder (remember those?). 5764¸19 is 303 (forget that number) remainder 7. Years with a remainer of 3,6,8,11,14,17, and 0 are 13-month years. The others are not. 5764 will have 12 months. Next we look at the Molad of Tishrei 5765. Easily calculated by adding 12 Molads to this year’s Tishrei molad. It will be TUE (Sep.14 '04), 13h 15m 17p. Remember mention above of 4 situations that cause the fixing of RH to be the day after the day of the molad of Tishrei? The one that determined the fixing of RH 5764 is called LO AD”U ROSH, meaning that the first day of RH cannot be fixed on AD”U - ALEF (SUN), DALET (WED), or VAV (FRI). 5765 presents the other major situation (the remaining two are relatively minor adjustment factors). It is called MOLAD ZAKEN, an old molad. If the molad of Tishrei is after 12h, which it will be for Tishrei 5765, then Rosh HaShana is pushed to the following day. But in this case, the next day is Wednesday, and LO AD”U ROSH now applies. So RH 5765 gets postponed a second time and will be on Thursday (Sep.16, '04). The last piece is now ready to fall into place. To “reach” from RH 5764 to 5765, a 12-month year with the “normal” 354 days won’t be long enough. The double push of RH 5765 (compared with the single push of RH 5764) requires that an extra day be added to 5764. The added day is 30 Cheshvan, a day that exists (so to speak) exactly for this situation. 5764 will have 355 days (the numeric value of SHANA). Such a year is called SHALEIM. Once we have RH 5764, the number of months in the year, and the status of Cheshvan, the calendar for 5764 can be drawn. Every date, holiday, fast day, etc. now knows its place.

A review: Calculate the molad of Tishrei - fix Rosh HaShana based on the rules - determine how many months in the year - find the molad of the next Tishrei - fix the next RH. Everything else follows.
All of the above is without a Sanhedrin. With a Sanhedrin? That’s a whole different story. B’HIZDAMNUT.

LEAD TIDBIT:
Another look at D'varim 29:28
Phil here. I try for the editorial “we”, but it doesn’t always work. If personalizing Torah Tidbits is a flaw, then I’m guilty. But I want to share some thoughts about what is sometimes (for me) the most important of the Torah’s 5846 p’sukim. I know that I’ve written and spoken about this pasuk many times in the past, but what I have to say bears repeating and there is also a new angle added.

Many questions challenge us in our lives as humans and as Jews. Some are relatively easy to answer and some are very hard. And some are close to impossible and some are actually impossible, although some of us will refuse to accept that notion. And that’s part of the problem.

The difficulty of a question should not discourage us from seeking answers. But the possibility of not ever being able to find an answer must be under- stood and believed, so that our failure to find an answer will not have adverse effects on our attitudes and behavior as people and as Jews.

Why can’t we wear garments of wool and linen, but the Kohein Gadol can and we can wear blends of cotton and wool? How does gravity work? Is the universe finite? And many more questions about Torah and Judaism as well as about the world in which we live.

And then there are these kinds of questions. How could the Holocaust have happened? How can a baby die in his crib? How can wonderful, special people be blown up on a bus or in a cafe?

There are (and will always be) hidden mysteries that are G-d’s; and there are many things that have been revealed to us. Because of this, says the end of the pasuk, we are required to “keep all the words of the Torah”. These words include believing unswervingly in G-d, loving Him, always being faithful to Him and Torah and Mitzvot. EVEN if we cannot understand everything He does... and allows to be done. Always ask questions, but know this pasuk.

Sedra-Stats
Nitz Vayei N & V
of 54 sedras 51st 52nd —
of 11 in D’varim 8th 9th —
lines in a Torah 87 72 159
rank 52 53 41
Parshiyot 4 3 7
P'tuchot 1 2 3
S'tumot 3 1 4
P'sukim 40 30 70
rank (Torah/D’va.) 53/10 54/11 —
Words 657 553 1210
rank 51/8 53/10 —
Letters 2575 2123 4698
rank 51/8 53/10 —

MITZVOT 0* 2 2
positive 0* 2 2
prohibitions 0 0 0
* Some count T’shuva from Nitzavim

N & V are the shortest sedras in the Torah, but their p’sukim are the longest 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).
[P>] and [S>] indicate start of a parsha p’tucha or s’tuma respectively.
Perek and pasuk is given for the beginning of each parsha and for each mitzva.

Kohen - First Aliya - 3+3+14 p'sukim - 29:11-28
[P>29:11] Having so recently heard the frightful Tochacha and the curses that are invoked against those who betray G-d, Israel is understandably "nervous" about its future, to say the least. Nitzavim therefore, begins on the positive, reassuring note that we are ALL standing before G-d and entering again into a covenant with Him. These opening p'sukim call our attention to the "inclusiveness" of the People of Israel. We are made up of scholars and leaders, judges and functionaries, men, women, and children, converts, wood cutters and water gatherers (Ashkena- zim and S'faradim, religious and secular, Mitnagdim and Chasidim). But together they all stood to reaffirm their commitment to G-d. Jewish Unity has always been our strength, its lack, our greatest weakness.
SDT Rav Aharon of Karlin pointed out that ATEM is made of the letters of the word EMET, truth. This, he said, is the only was to achieve LIFNEI HASHEM, to stand before G-d.

SDT The Alshich points out that the Torah describes the People as "all of you, before G-d", and then proceeds to delineate different types of Jews. Before G-d, we ARE all the same. Whatever differences might exist pale into insignifi- cance in comparison with the fact that we are all G-d's creations. Differences become important from our perspective. We view some people as more valuable than others. But we really have no way to know how G-d views us. In His eyes we are all standing erect this day...

And there is more. The second three-pasuk set proclaim that it is not just the entire People of Israel who were alive at the time, who are making this covenant with G-d, it is also our ancestors to whom G-d made His special promises, and to the genera- tions of Jews in the past AND the future, whose spirit (souls) were present at this covenant.

Perhaps this is the meaning of the prophecy to Avraham Avinu that his descendants will be as countless as the stars of the heavens. Take the millions of Jews alive today, add the millions who have preceded us, add the - how many more? - future generations, and we can truly be called "without number".
As he has done several times before, Moshe Rabeinu presents both sides of the covenant with G-d before the People: You have been in Egypt and you are aware of their abominable practices and those of the other nations which you have encountered. Perhaps there is a rebellious individual among you who will turn from G-d and embrace another faith.

SDT The phrase describing what we would today refer to as a "rotten apple" is "Shoresh Poreh Rosh V'laana", literally a poisonous root of gall and wormwood. The initial letters of this phrase rearrange to spell SHOFAR, the antidote to this negative facet of Jewish life. The Shofar must awaken the one who stray and start him on the road of T'shuva.

A person who turns to another religion will be severely punished, even if he thinks otherwise. These p'sukim are a miniature version of the Tochacha from last week's reading.

The portion concludes with the statement that there are mysteries of this world that are G-d's and there are revealed truths that belong to us and our children. Our challenge is to remain faithful to the Torah.

In the realm of science and nature, we have another application of this pasuk. Look at what scientists know, and what they do not know. Go back ten or twenty years, fifty or a hundred years, and ask the same questions. Imagine what the answers to these questions might be ten, twenty or fifty years into the future.

That which we know and understand in this world, belongs to the NIGLOT, that which is revealed to us. There is a constant change in the dynamics of this pasuk from this perspective. Yesterday's NISTAROT are today's revelations. That which is hidden from us today, might be revealed sometime down the line. (And what we think of as “obvious” today, might become mysteries tomorrow.) As mysteries of this world become revealed "to us and our children", we are able to put this new knowledge to work for the betterment of mankind.

This pasuk can also be related to Mashi’ach. The fixed time for the Mashiach to come is known only to G-d. We can bring the Mashiach any day, today, if we do T'shuva and keep faithful to the Torah. "HaNistarot (the fixed time) is G-d's; but the Niglot (the revealed method of hastening the Mashiach) is ours and our children's forever...

Levi - Second Aliya - 6 p'sukim - 30:1-6
[S>30:1] From the perspective of absolute justice, if we break the terms of our agreement with G-d, punishment should be swift and complete. But we could not survive such an existence. This portion of Nitzavim tells us that if (when) we break the covenant and are dispersed among the nations of the world as punishment, all hope is not lost. We have the golden opportunity to return to G-d - and He will help the process along. This too becomes part of the agreement with G-d. The concepts of return in a physical and spiritual sense are intermingled in this Torah portion.

The wayward Jew turning back towards HaShem and the Torah, and the exiled Jew to a distant land coming back to Israel are presented simultaneously. This represents the dual nature of T'shuva. What a wonderful oppor- tunity beckons each Jew - and the Jewish People as a whole - in being given a second chance to live a true Torah life.

MITZVA WATCH
According to Rambam, Sefer HaChi- nuch, and others, NITZAVIM has none of the 613 mitzvot. Sefer HaCharedim, the SMa"K (Sefer Mitzvot HaKatan), and others do count one mitzva from Nitzavim - The mitzva to REPENT, to do T'shuva. How appropriate for the pre-Rosh HaShana sedra! (Note that Nitzavim, either alone or together with Vayeilech is ALWAYS the reading of the Shabbat Before Rosh HaShana.)

To explain why Rambam does not count T'shuva among the 613, one can say that Rambam counts only specific, distinct mitzvot. A command which is all-inclusive, such as "Keep My mitzvot", "Be holy", "Be straight- forward with G-d", is not numbered on its own, because it is really part of all (or many) other mitzvot. We can view T'shuva in a similar light. Part of the mitzva to Recite the Sh'ma is that if one does not, or does it without kavana, then he must repent his ways and say the Shma correctly. Part of the prohibition of eating non-kosher is that if one does, then he must repent. More than T'shuva being its own mitzva, perhaps Rambam sees it as an add-on mitzva to all the others. This, Rambam would not NUMBER among the 613, although it is still an important mitzva. Perhaps we can call it a SUPER-MITZA.

There’s another way we can look at things here. T’shuva is a gift from G-d. A Golden Opportunity. He doesn’t HAVE to command it. He just has to let it be possible. And we should jump at the opportunity. The Torah does not have to command us to breathe. We do it because it is helpful to living. So is T’shuva. The Torah doesn’t have to tell us to repent, just how to do it. (That’s what Hilchot T’shuva does. But the basic idea - no need to command. If we will sin, we will repent. Anything less is totally dumb on our part.

On the other hand, there is one aspect of T'shuva that IS counted by Rambam as a mitzva among the 613 - Vidui, verbal confession. This is a specific aspect of T'shuva that DOES "qualify" for the Rambam's count.

The last pasuk of the portion contains one of several ELULs, in the form of Rashei Teivot, initial letters. And G-d will circumcise ET L'VAVCHA V'ET L'VAV zar'echa, your heart and the heart of your children. The Baal HaTurim actually says that this is why we say Slichot during Elul.

Shlishi - Third Aliya - 4+4 p'sukim - 30:7-14
If we return to G-d, then G-d will rain the curses upon our enemies. We have only to be faithful to HaShem and keep His mitzvot, and all His blessings will be showered upon us. Again a "pitch" is made for T'shuva. And again. And the T'shuva should be completely sincere.

[S>30:11] But how can we hope to keep our part of the agreement? Is not the Torah so exalted and remote that a mere mortal has no chance of attaining spiritual heights? The answer is eloquently stated in the famous words of the Torah - For this mitzva is not in the heavens nor is it across the ocean. It is so very close and attainable that every Jew can feel confident in taking up its challenges. It is up to us to make the commit ment, feel it in our hearts, and ACT upon it.

What is the Torah referring to when it says that THIS MITZVA is not remote...? On the one hand, the mitzva referred to might be T'shuva, since that was the previously discussed topic. On the other hand, "the mitzva" can represent the whole body of Torah and mitzvot. Not only is T'shuva accessible, but all of Torah is. Or both.

The last three words of the portion are very instructive. B'FICHA, in your mouth, U'VILVAV'CHA, and in your heart, LA'ASOTO, to do it. Thoughts, words, deeds. T'shuva, repentance, certainly contains all three elements. One must act repentant, by stopping to do the particular sin and by doing the mitzva. He must sincerely regret having done wrong and accept the proper path for his future. This is in the realm of MACHSHAVA, thought. And Verbal confession to G-d is an essential ingredient of the T'shuva process.

So too, one can see that many mitzvot - the whole Torah, really, is kept with words, thoughts, and deeds. This isn't really an either/or situation. The portion can apply both to the general and the specific.

LO BASHAMAYIM... Chidushei HaRim: If someone is willing to go even to the heavens or across the ocean to aquire Torah, then it is truly close to him.

R'VI'I - Fourth Aliya - 6+3+3 p'sukim - 30:15-31:6
The fourth Aliya is ALWAYS the bridge between the two parts of a double sedra.

[P>30:15] The concept of Free Will is beautifully expressed in the concluding portion of Nitzavim. It marks the difference between human beings and all other creations. The sun and the moon "fulfill" G-d's commands without conscious decisions. A bee doesn't think things out and decide to pollinate a flower. Nor does a lion attacking a weak zebra evaluate the morality of his act. Only humans have the choice to do good or evil. G-d recommends and pleads with us to choose Life and Good, but He leaves the choice to us. That is why we are accountable for our actions; and that is why we stand before G-d in judgment on Rosh HaShana - animals do not. The choice is offered, but not only does G-d "command" us to choose Life, He warns us again of the devastating results of the wrong choice. Heavens and Earth are called upon to witness this most significant fact of human existence. It is the Land of Israel that is the "prize" for choosing wisely, as G-d had promised Avraham, Yitzchak, and Yaakov. G-d reconfirms His covenant and promises to us.

Sin will most often be committed by the minority of individuals, not the whole community. We are privileged to know much, but WE DO NOT KNOW EVERYTHING. And we can draw comfort from that fact. We don't HAVE to know the reason for everything. Even when punished and exiled, we will turn back to G-d and He will take us back from our dispersion. We have the golden opportunity to repent our ways and return to G-d. And He will help us in that process. T'shuva is not only possible, it is very accessible to us, well within our abilities.

We have Free Will. We can be whatever kind of people we choose to be. We have His "recommendation" and encouragement to choose Life over Death, Good over Evil. Our proper choices will earn us long life and a firm hold on the Land that He promised our ancestors.

Let us heed the warnings of Nitzavim, let us be inspired by the beautiful challenges of Nitzavim, let us be uplifted by the lofty messages of Nitzavim, and let us have a "successful" Rosh HaShana and Yom Kippur, and a happy & healthy year of peace & prosperity.

[P>31:1 (Vayeilech)] Moshe Rabeinu concludes his words to the People and tells them that at his age of 120 years, he is no longer able to lead them.
SDT Rashi asks: How is this so? Moshe’s strength and powers did not diminish even on his last day in this world. Rashi explains that Moshe was no longer allowed by G-d to lead the people and had to turn the mantle of leadership over to Yehoshua. The next pasuk bears this out.

And that G-d has told Moshe that he will not be crossing the Jordan River, so his journey is truly over. He tells them that G-d will be with them, destroy the nations that they will encounter in Eretz Yisrael, and that Yehoshua will be the one to lead them. Moshe reminds the People of the victories they have had, and tells them to be strong and courageous. G-d won't abandon them.

Chamishi - Fifth Aliya - 3+4 p'sukim - 31:7-13
[S>31:7] Moshe then speaks to Yehoshua in front of the assembled people, and asks him to be strong, for he will be leading the people and he will be in charge of conquering and settling the Land. G-d will be guiding you "every step of the way".

When Moshe finished writing the Torah, he gave it over to the Kohanim, "the carriers of the Ark".

Moshe next commands the People concerning the mitzva of "Hak'hel" [612,A16 31:12]. On Sukkot following a Shmita year, when the people gather in Jerusalem for the Chag, the king shall read (parts of) the Torah to the multitude. The people are to gather at the Beit HaMikdash - men, women, and children - in order to learn, to fear G-d, to hear and understand, and to commit to fulfill all the teachings of the Torah. And the youngsters who have not yet learned, will hear and learn to revere G-d "all the days they shall live in the Land your are about to enter".

(Try taking a young child to a major drasha or shiur of a big Talmid Chacham. He might not understand a word, but it will make an impression.)

Shishi - Sixth Aliya - 6 p'sukim - 31:14-19
[P>31:7] G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed". G-d's Presence descended to the Tent in the form of a Cloud.
G-d tells Moshe that after his death, the people will rebel against Him, stray from the proper path, and embrace other gods. G-d announces that He will show His anger by "hiding His Face" from them. This is a reference to the well-known "hester panim" which manifests itself as G-d "working behind the scenes" only, in hidden, subtle ways.

This prophecy by no means “obligates” that generation, or any generation, to turn to idolatry. It is theoretically possible for the prophecy never to come true. And this would not impugn the truth of Torah or Moshe’s status as a prophet. We always have the challenge not to turn away from G-d, and the ability to remain faithful to Him.

Next is the command to write "The Song" (namely the whole Torah), to teach it to the people, so that it should serve as a testament among the People of Israel. This is mitzva #613 [A18 31:19], to write a Sefer Torah.

MITZVA WATCH
Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh (holy books) from which to learn. Since the Torah itself specifies that the "purpose" of writing a Torah scroll is to learn and teach from it, then writing, buying, acquiring all learning texts would be in the spirit of this mitzva.

The RO"Sh (Rabeinu Asher) takes this idea one significant step further - he says that since in our day, the Torah scroll has been relegated to the Aron Kodesh in shul and is used for public reading, but not as a teaching text - the MAIN fulfillment of this mitzva "to write a Sefer Torah" is the building of a personal Torah library. Buy Torah texts from which to learn and teach. He adds that it is also praiseworthy if one is privileged to write a Sefer Torah as well. This is an unusual turn-about, which emphasizes the importance of buying sforim - AND USING THEM.

"...and teach it to the People of Israel - place it in their mouths." From here the Gemara teaches us that one must review and review his teachings with his students until they understand. It is not sufficient to just teach; one must work very hard until his students really understand, until it in their mouths.

Sh'vi'i - Seventh Aliya - 11 p'sukim - 31:-20-30
Because, G-d explains, I am bringing the people to a Land flowing with milk & honey, the People will eat in contentment and turn from G-d. The Torah, however, will not be completely forgotten from the lips (and hearts) of future generations. (This will be "their ticket back".) Moshe wrote the Torah on that day (Rambam says that he wrote 13 Torahs - one for each tribe and one in the care of the Kohanim/Leviim) and taught it to the People. G-d "com- manded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. (Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death; others disagree.) Moshe commands the Leviyim to take the Torah and place it at the side of the Aron. (Some say that the Torah was in the Aron; others say that it was on a shelf attached to the side of the Aron.) Moshe asks for the leaders of the People to assemble for his final words to them. Moshe tells of the prophecy/ prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety. 3-pasuk Maftir.

Haftara - 23 p'sukim - Yeshayahu 61:10-63:9
Final of the 7 Haftarot of Consolation. Yeshayahu prophesies of the time to come when there will be universal peace and Jerusalem will not only be rebuilt, but will be the center of universal worship of G-d. But not only will the nations of the world recognize The One G-d, they will also acknowl- edge the People of Israel as His People. The idea of universal acceptance of G-d fits well with our notion that ALL people are judged by G-d on Rosh HaShana, not just the Jewish People.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 202 (Gifts - part four) • Intent to make a gift
Beth Din has the power to invalidate gifts, upon application made by a complaining interested party. Since Beth Din is being asked to construe the gifts contrary to their plain meaning, such authority vested in Beth Din should be used sparingly, if at all. It should be exercised only if there is some Talmudic and halachic basis for such extraordinary exercise of judicial discretion setting aside an apparently valid gift. Before voiding a gift, Beth Din must ascertain beyond a reasonable doubt that when he made the gift, the donor, Reuven, lacked the proper information to have the requisite intent to make the gift.

The example given in the Talmud and most often cited in the codes is that of Reuven's son and sole heir, Yaakov, having gone overseas. Reuven is notified that Yaakov died and was buried overseas. Reuven, having no other close heirs, makes a gift of his entire estate to Shimon, a non-relative. Thereafter, Yaakov comes home, very much alive. Reuven regrets having given away all of his assets, since he would like Yaakov to have them. Based on these compelling facts, Beth Din presumed that the gift would not have been made had Reuven been aware of the fact that Yaakov was alive. Consequently, Beth Din revoked the gift. In all cases where the gift is revoked because it was given without proper information, all the profits derived from the assets from the time of the making of the gift until its revocation belong to Shimon. The reason is that the donor really desired the gift had the facts been as he thought they were. There is also authority that the profits must be returned to Reuven.

In addition to the case found in the Talmud, another example given is one in which Reuven had several sons and one, Shimon, went overseas and was reported to have died there. Before his death, Reuven divided his property among the other sons. After Reuven's death, Shimon appeared, alive. It was held that the other sons must divide the gift they received with Shimon proportionately, according to the amounts they received from their father, Reuven.
Another example: Assume that Shimon, who is not really Reuven's cousin, produces forged documents purporting to show that he is Reuven's cousin. Based on these forged documents, Reuven transfers all of his assets as a gift to Shimon. Reuven there- after ascertains the truth: that Shimon is not really his cousin but rather a convicted thief who has swindled many other people. The gift to Shimon is revoked because Beth Din may presume that if Reuven had known that Shimon was not really his cousin, he would not have made the gift.

Another example: Assume that Reuven has no children and makes a gift of all of his assets to Shimon. Thereafter, a son is born to Reuven. Here, too, the gift will be rescinded since had Reuven known that he would have offspring, he would not have made the gift. This case differs from the previous cases since there, the facts existed but were not known to Reuven. In this case, the facts do not yet exist; nevertheless, Beth Din considered this situation to be similar to the prior cases.

The doctrine of being able to set aside a gift is applicable only if the gift is of all of the assets of the donor. If the donor reserved some assets for himself, whether real estate or personal property, the gift cannot be revoked by Beth Din. It is presumed by Beth Din that the amount that he reserved was for the benefit of his son should he return alive, or to provide for any eventuality should it turn out that the gift was made in error.

There is an authority that holds that if a critically ill donor reserves for himself the right to use the property while he is still alive, the gift cannot be revoked on the basis of mistake of facts. For example, Reuven gives a deed of all of his assets to Shimon to take effect immediately provided that Reuven has use of those assets as long as Reuven is alive.

There is an opinion that if the donor left himself with less than the amount required to live on, it is the equivalent of having given away all of his assets, and the gift can be attacked.

Even if the donor reserved for himself some assets, the gift can still be set aside by the complainant on the basis of mistake of fact, provided the property has not yet been given to the beneficiary named in the gift.
There is authority that the gift cannot be revoked by Beth Din if it was made by a healthy person, that is, someone not critically ill and in apprehension of imminent death. It is only if the donor is critically ill and has given away by gift all of his assets that the gift can be attacked. But if he was healthy and gave away all of his assets, the gift cannot be attacked on the basis of the lack of requisite intent based on mistake of material facts.

It seems to me to be the better view that the laws of this lesson applies to both persons who are critically ill and those who are healthy.

According to some authorities, the laws of this lesson have been extended to the situation where Reuven gifted all of his assets to Shimon after having to flee the country because of fear of enemies or another, similar reason. If thereafter, Reuven works out his differences with his enemies, or they die, he can demand that the gift he made to Shimon be revoked.

Reuven and Shimon are brothers who inherited a parcel of real estate from their father. Shimon resided in the community where the real estate was located, and Reuven resided far away. The brothers decided to sell the real estate, and Shimon advised Reuven that to facilitate the sale, he should transfer, by deed of gift, his share of the real estate to Shimon. Shimon sold the real estate to a purchaser. The community where the real estate was located gave certain extra benefits to sellers of real estate. Reuven claimed that he was entitled to half of those extra benefits since his deed to Shimon was only for the purpose of facilitating the sale to the third party; Shimon replied that the benefit was solely his since Reuven had deeded his share to Shimon prior to the sale to the third party. Beth Din ruled in favor of Reuven since his transfer of his interest to Shimon was solely for the purpose of making it easier to sell the real estate to the third party. In short, Beth Din found lack of intent to make a gift; the deed was one of convenience only.

Assume that Reuven has several sons. He makes a gift solely to his son Shimon, and to the exclusion of his other sons, to take effect after Reuven dies, but the gift is deemed to be made to Shimon and his other brothers, and Shimon is considered to be a trustee on behalf of himself and his brothers. Beth Din may make such a determination if it concludes that this was the intent of their father, Reuven.

The subject matter of this lesson is more fully presented in Volume VII Chapters 246 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
Praying in a Minyan
The mishna at the very end of Rosh HaShana records a dispute between Rabban Gamliel and the Sages. The Sages state that the prayer leader (shaliach tzibur) can fulfill the prayer obligation only of those who are unfamiliar with the prayers. Those who are familiar with the prayers and are able to pray are obligated to say their own prayer. Rabban Gamliel asserts that even those who are familiar with the prayers can fulfill their obligation by listening carefully to the prayer of the prayer leader.

One explanation in the gemara states that all agree that on Rosh HaShana all can fulfill their obligation by listening to the shaliach tzibur; furthermore, even those "people in the fields" who can not make it to shul at all are exempted by the shaliach tzibur's prayer. The reason is that these prayers are longer and many people are unfamiliar with them. Most Rishonim rule according to this explanation (see Tur OC 591).

One interesting point is that while those who can not make it to shul are exempted by the prayers of the prayer leader, they are only exempted if there are ten present. In other words, the shaliach tzibur's prayer is considered a prayer of the community as whole, and not only of those present; but this "communal prayer" only exists by virtue of the ten men who pray in shul.

This suggests that not only is the shaliach tzibur a representative of the community, but also those who make up the minyan are in some sense "shelichei tzibur" - representatives of the community as a whole.

This inference from the passage in Rosh HaShana was made by the Chazon Ish (OC 19:3), who writes: "Every community (eida) is obligated to select ten from among them". The mention of "eida" refers to the gemara which teaches that a minyan is required for sanctification of G-d's name (through communal prayers, Torah reading and so on) because His name is sanctified in the eida, and an eida refers to at least ten men - as we learn from the ten spies who are referred to as a wicked eida (Megilla 23b).

The Chazon Ish implies that the requirement for ten does not mean that the ten constitute an eida, but rather that a quorum of ten is required in order to effectively represent an eida - which he construes to refer to a community.

Rav Yosef Dov Soloveitchik expresses a closely related opinion. In his view, the word eida does not refer to a particular community but rather to the entire Community of Israel. Funda- mentally, a davar shebikedusha, which we have translated as public sanctifica- tion of G-d's name, can be uttered only in the presence of the entire Jewish People. "His name can only be sanctified when the entire nation, the entire Congregation of Israel, sanctifies it; and only in the presence of all of them can the sanctification of His name take place... However, since practically speaking this is impossible to achieve in all generations, the law was established that the term eida can apply to any ten of Israel. And this can be inferred from the words of the Rambam: 'For any ten of Israel are called eida' - they are the emissaries and representatives of the entire Congregation of Israel" (Shiurim leZekher Abba Mari vol. II pg. 34).

This insight should inspire us all to have greater intensity in our prayers. Almost everyone prays with greater strength, intention and intensity when he is shaliach tzibur. If we keep in mind that every single shul-goer is likewise a shaliach tzibur of the entire community or indeed the entire Congregation of Israel, and remember that nowadays the majority of our neighbors are "people in the fields" who are unfamiliar with true Jewish prayer, we are certain to be strengthened in our individual prayers during the coming Days of Awe as well as all year round.

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

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

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
The War Against Idolatry (Shoftim 8:24-27)
Midian was conquered and Israel was to be at peace for 40 years. Yet after the victory, Gideon created, innocently enough, a new kind of idolatry. This takes the form of worshipping relics, saints, holy objects, and the scene of miraculous events. It was far more insidious and dangerous since it did not look like idolatry at all and did not involve worshiping other gods. It is prevalent through- out all religions, even in modern times, especially in the monotheistic faiths. Since the differences are very difficult to observe, one could seem to be worshiping Hashem, while at the same time actually giving some of His Powers to others, which is the Rambam’s definition of idolatry. “And Gideon made an eifod with the gold and put in his city, Ofra, and all Israel lusted after it; it became a trap to Gideon and his house” (8:27).

Following an old tradition, Gideon collected the booty that the Israelites had taken from the Midianites, to become a tribute and thanks to Hashem for the victory. There was 1700 shekel of golden earrings taken from the Midian warriors; referred to in our text as Ishmaelites. [The common identification of the Arabs with the Ishmaelites is questionable at least in the biblical records that often use that term, not for the descendants of Abraham’s son, but for many non-Arabic peoples, such asthe Midianites in our story and in that of Yosef.] Then there were the golden chains shaped like the crescent, taken from the necks of their camels, and purple garments, considered to be luxuries.

However, instead of bringing the spoils to the Mishkan at Shilo, Gideon made an eifod and placed it in his home at Ofra. We can simply see this as evidence that Gideon was an ‘am haaretz’, that this was a halakhic error, since the eifod was a garment to be worn by the Kohen Gadol (Exodus 28:6, Hoshea 3:4, 1 Samuel 23:9) in the Temple and to make profane use of it, for whatever purpose was sacrilege. However, the use of the words ‘snare - a trap’ and the effect on all of Israel, would seem to indicate a far more serious deviance, one that raises serious religious questions. These are the transforming of originally correct things or pious acts into something bordering on or actual idolatry. World and Jewish history is full of examples similar to that of Gideon’s eifod.
“And He buried Moshe in a valley in the land of Moab; but no man knows of his sepulcher to this day” (Devarim, 34:6). It would have been fitting and important for us to have the grave of Moshe Rabbeinu, father of all the prophets, servant of G-d, Lawgiver, who spoke face to face with Hashem, clearly marked and covered appropriately. What a spiritual center and source of guidance that would have been? But the Divine wisdom saw that such a tomb would eventually become a snare, leading to idolatry. “Why did Hashem hide the grave site of Moshe from the knowledge of Mankind? He knew that the Temple would be destroyed and the people exiled, then, perhaps they would come to his grave and weep and pray to him” (Sota, 13a). The same thought lay behind Yaakov’s request not to be buried in Egypt, where he would become the object of the Egyptians worship (Bereshit Raba, 96:5b)

It is not only graves that can be transferred into idolatry, but even things commanded by G-d, may be mistakenly made into objects of false worship. “Make for yourself [Moshe] a serpent and place it on a standard. Everyone who has been bitten [in the plague of vipers], who looks at the serpent of copper, shall be saved (Bamidbar 21:8). Does the snake kill or heal? However, when Israel raises their eyes on high [to G-d] and subject their hearts to their father Who is in Heaven, they will be cured. If they do not [do that, but rely on looking at the serpent], they will be destroyed” (Mishna Rosh HaShana 3:8).
We see that King Hezkiah destroyed the copper serpent even though Hashem had commanded Moshe to make it in order to heal those bitten by the plague of serpents. In his day it had become an instrument of idol worship, therefore, “and he broke in pieces the copper serpent... for until those days the Children of Israel burnt incense to it” (2 Kings 18:4).

The prophet Yirmiyahu laments that the Bet HaMikdash, instead of being a meeting place for the people and G-d, a center for their spiritual and moral lives, had become a talisman, in which the people believed had the power by virtue simply of its very existence - instead of their own deeds, to protect and save them. “Amend your ways and your actions, and I will cause you to dwell in this place. Trust not in lying words saying ‘the Temple of G-d, the Temple of G-d” (Jeremiah 7:3-4).

It seems that it is not always easy for us to recognize the clear differences between being moved to greater spirituality by the memorials of salvation, the material symbols of religion or the graves of righteous people and ascrib- ing divine powers of healing, redemption or of life and death to them. This is the difference between legitimate spirituality and idolatry. This is the mistake that Gideon and Israel made with regard to the eifod that originally was meant to express thanks to Hashem but then became a snare; so his story ends with his alternative name that alluded to the idol baal.
This is the sixth installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. Torah from Nature
5. MicroUlpan
6. Torah Tidbits this 'n that
7. From Aloh Naaleh
8. From the desk of the director

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

Q Sometimes your published responses end off without clear guidelines as to how one should act but offer a few possibilities. Why is that?
A While we usually give clear guidelines, we acknowledge the truth of your observation and will take this opportunity to explain our thinking on how to present halacha to the public.
As in most areas of scholarship, the answers to pertinent halachic issues classically fall into different categories. Some cases are clearly forbidden. Some cases are clearly permitted. There is almost always a gray area where it is difficult to give an unequivocal answer. This can occur for two main reasons. The various opinions and/or indications for one ruling or another may be very similar in strength, making the options almost equivalent in the eyes of the respondent. In other cases, a myriad of subjective factors can affect the advisability of various approaches in subtle, complex and sometimes unanticipated ways.

Almost all of our responses include elements that fall into each of these categories, and we try to briefly explain the rationale behind each. By doing so, we hope to present a clearer picture of the issue as a whole than one would get if we rendered guidelines in the form of ABC.

But what is one to do in regard to those cases where no conclusion is given? Firstly, it is important for all to have a personal halachic authority with whom to discuss such questions. Such a rav will be aware of some of the subjective factors that relate to the person and his circumstances, and he can inquire about additional factors he needs in order to pasken. There are times that we ourselves gave the questioner a more specific answer, based on information specific to him, but published the question in a more general form with a more general answer.

Furthermore, there are times that the person who receives the halachic information has to choose for himself. We try to describe the gray areas carefully, as they contain different shades and patches of gray. We often use carefully chosen language to indicate we lean in a certain direction even when we don't close the door on another approach. Whether one wants to take the more lenient or stricter approach can legitimately be the reader's decision. The wise decision may depend on certain factors that change according to his setting or circumstances. (How many times does the Rama end off that something is permitted only in a case of significant loss, and who can give an absolute dollar sum for such a loss?) If we would always give a clear decision, we would deprive the serious reader of the legitimacy of sometimes deciding for himself.

We also are well aware that those who read our publications make up a broad spectrum of society from many perspectives, including community, personal background and philosophy. This makes it prudent to at times report the various legitimate approaches taken. Why should someone who is legitimately lenient feel deficient because the respondent favors the more stringent opinion? Why should we tempt one from a family or community where the approach is stricter or just different to use us as an excuse to change his minhag because, when pushed to the wall to decide, we prefer a different minhag?

One of the main purposes we intend to achieve by bringing contradictory opinions and approaches as (equally) viable options is to promote harmony within and between communities. Human nature causes some to look down on those who are more lenient than they are. Others are hostile to those who are stricter than they. Most of us have a tendency to do both, depending on the issue. We hope to educate as many people as possible that often "these and those are the words of the living G-d." We unrepentantly apologize for any frustration this may at times cause.

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
Once, very late on a bitterly cold, snowy night, a knock was heard at the door of R' Moshe Leib of Sasov. Looking out the window, R' Moshe Leib saw a man dressed in rags, who could barely stand upright. His hair was unkempt, and there was a wild, mad look in his eyes. All in all, the sight was quite repulsive. R' Moshe Leib, though, threw open the door and welcomed in the half-frozen man. "If Hashem has room for such a man in His world, he later explained, "surely I can find room for him in my own home."

R’ Yaakov Yosef of Polnoye would say: If a person does not appreciate himself, how can he possibly appreciate others?
If you’ve enjoyed these stories, look for Shmuel Himelstein's new book, "Wisdom and Wit", at your local Jewish bookstore - an entirely new collection.

[3] Candle by Day
The greatest barrier to self-discovery is our desire to discover ourselves different from what we are. - From A Candle by Day by Rabbi Shraga Silverstein

[4] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • Walrus
Odobenus rosmarus, from the Latin for "tooth walking sea-horse." Walruses do not actually use their tusks for walking, but they do help the hulking animals haul themselves out of water... largest member of the seal family... most obvious attribute is its pair of long tusks, which are actually continuously growing canine teeth. Tusks reach a length of about 40cm... tusks used in displays of aggression or dominance and to create breathing holes in ice. ...distinctive whiskers... highly sensitive, quill-like whiskers help the walrus detect food during its underwater dives... "ice pack" animal found on the polar ice sheet ...Adult males (bulls) can reach 4 metres in length and attain a weight of more than 1,400 kilo... Not the most graceful creatures on land... masterful swimmers. favorite food - clams (as Lewis Carroll knew). Highly social... polygamous.

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Think SVEDER is Hebrew for SWEATER? Nope. The general term is SURGA for all knitted garments for the upper part of the body. Watch for names of specific kinds.

[6] Torah Tidbits this 'n that
TT production schedule for the next month
With Rosh HaShana, Sukkot, and Simchat Torah on Shabbat (again, for the 4th time in five years), TT production will be close to normal. However, the second day of RH, Erev YK and Yom Kippur will cut into the production schedule, so some ads might not make it into print. Sponsors and advertisers should get their requests in as early as possible for the next several issues.
Folding schedule for volunteers stays the same as usual.
This issue, TT #586 (in honor of Frank Robinson, no. 5 on the all-time MLB home run list with 586 career homers) contains some special material for Rosh HaShana.
TT #587, the Rosh HaShana issue, will also have some pull-outs for you. (If you receive any of these RH items in the mailing, please pass the duplicates from Torah Tidbits to someone else.)
TT #588 will be for Shabbat Shuva and Yom Kippur.
TT #589 will be a double issue, covering Sukkot and Simchat Torah. We especially request volunteers for Wednesday and Thursday between Yom Kippur and Sukkot to help us out with this issue. We know it is a very hectic period with Sukka building, 4-Minim buying, and many kinds of preparation for Yom Tov.
TT #590 will IY”H be the B’reishit issue. Deadline for ads is MONDAY, October 20 (this is a day earlier than usual, but you have an extra week to get ads in).
Production and distribution of Torah Tidbits is a major cooperative venture of Israel Center staff and teams of volunteers who fold and distribute Torah Tidbits week in and week out. Our hearty gratitude and appreciation go to them, without whom you would not be reading these words.

[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
SHUVA A'LAI V;ASHUVA ALEICHEM
“Return to Me and I will return to you” (Malachi 3:7)
In this week's parsha, we find a continuation and conclusion to the covenant of blessings and curses presented by Moshe to the people of Israel in Parshat Ki-Tavo (ch.28). The striking element in this covenant is the role Eretz Israel plays as the medium and barometer of mitzva observance. After Moshe warns of the inevitable exile from the Land, he adds an element of hope. Even when the curses materi- alize, there is a possibility of repentance and restoration.
In the first 10 verses in ch.30, the verb shav ("return") appears seven times, highlighting the entire process of teshuva. The first stage begins with "V'HASH'EIVOTA EL L'VAV'ECHA", "you shall call them to mind" - ironically, when in galut, you will undergo introspection. This leads to the next stage - "V'SHAVTA AD HASHEM ELOKECHA", "you shall return to the Lord your God" - return to mitzva observance. These two stages of return are reciprocated by God: "V'SHAV HASHEM WLOKECHA ET SHVUTCHA V'RACHAMECHA V'SHAV V'KIBZACH MIKOL H'AMIM", "then the Lord your God will return your captivity, and have compassion upon you, and will return and gather you from all the nations" - God responds to our initiative of teshuva/repentance, with teshuva/restoration in two stages as well-return of the exiled and dispersed.

The process culminates only after we are once again in Eretz Israel wherein our hearts are "circumcised" to properly love God, and from where God will seek vengeance against our foes. At that point teshuva is again employed - returning to full mitzva observance, for now we can fulfill the mitzvot that can only be performed in the Land of Israel. This final stage of our repentance evokes a response from God, the
restoration of the blessings in bounty. The unit ends with a reminder as to how the
process is set in motion -"KI TASHUV EL HASHEM ELOKECHA B'CHOL L'VAVCHA U'V'CHOL NAFSHECHA, "if you turn to the Lord your God with all your heart and with all your soul" - we have to initiate.

The intention here is not only to inspire hope following exile, but also to teach us what teshuva is all about. It is a two-part process played out in three stages - returning to ourselves, returning to mitzva observance, and only once in Eretz Yisrael (i.e. part two), full repentance through the mitzvot of the land. It is also a process reciprocated by God - our return catalyzes His restoration and redemption through the land. On a national level, complete teshuva can only be fulfilled in Eretz Yisrael. Return to Eretz Yisrael is an expression of God's returning to us (see Megilat Ruth 1).

God assures us that if we initiate, He will return to us as we do to Him - SHUVA EI'LI V'ASHUVA ALEICHEM. Aloh-Na'aleh!
Shani Taragin, Alon Shvut
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[8] Divrei Menachem
These days, we find ourselves saying with ever-growing poignancy, "I seek Your Presence, Hashem. Do not conceal your countenance from me" (Psalm 27). This plea seemingly attests to a reluctant affirmation of the asser- tion in parshat Nitzavim that the "hidden mysteries belong to the Lord our G-d" (Devarim 29:28).

What are these hidden mysteries? Are they - as Rashi and Ramban declare - the distorted conceptions of ourselves and of our sins of which we are unaware? Or the sins of others that we choose to ignore?

The hiddenness that we feel these days, however, seems to go deeper. Our sense of foreboding tends to echo the verse in Vayelech wherein we blame our calamities on the lack of G-d in our midst (ibid 31:17). And despite this acknowledgment Hashem reiterates that, "I will surely have concealed my face on that day" (v.18). Ramban explains that declara- tion of guilt is not enough: The question is: are we ready to repent for the sins that caused this hiddenness?

Ramban offers a note of conciliation, however, for all of us to consider. It is written, "Despite all this… I will not have rejected them" (Vayikra 26:44). G-d thus conceals himself only in the sense that He will not reveal the impending redemption. It appears therefore that we, Israel, can begin the process of reconstruction by first revealing our hidden strength - our powerful faith that Hashem will never forsake us entirely.
Shabbat Shalom,
Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
The Kohein Gadol - Preparations for Yom Kippur
For reasons of ritual purity, "Seven days before Yom Kippur the Kohein Gadol was removed from his house to Lishkat HaPal- hedrin", a chamber in the Azara (Yoma 1:1). The Kohein Gadol was to live there until the conclusion of the Day of Atonement. "There in solitude, he could spiritually prepare himself for the Avodot peculiar to this holy day; soon he would enter the Kodesh HaKodashim and pray for K'lal Yisrael. He would come to understand before Whom he would be appearing and what kind of awesome place he was to enter; a place of fire and flame" (Aruch Hashulchan Ha'atid). But sadly, towards the end of Bayit Sheini, the Kohanim Gedolim were not necessarily the most "spiritual" nor the most qualified; some did not know Hebrew and possibly were not even familiar with the Yom Kippur Avoda. Since the Yom Kippur Avoda was valid only when performed by the Kohein Gadol himself, it was vital that he be taught "proper Mikdash procedure" so that he could perform the Avoda with at least a minimum of compe- tence. "Throughout the seven days, he must toss the blood (of the daily Tamid offering), burn the incense, trim the lamps of the Menorah… (Yoma.1:2). Though the Mishna does not say so specifically, no doubt the Kohein Gadol also received a "crash course" on Shechita. Many Korbanot were offered on Yom Kippur; the Kohein Gadol had to slaughter them all.

He also had to be proficient in the intricacies of the Ketoret (incense) offering. "The elders of the Court delivered him to the elders of the Kehuna, the priesthood, and they brought him to the upper chamber of the House of Avtinas." The Kohanim of Beit Avtinas were expert spice-apothecaries and were respon- sible for the production of the Ketoret offered in the Mikdash. Their aromatic workshop was located above Sha'ar HaMayim (Water Gate) in the southern wall of the Azara. One of the eleven redolent ingredients, Chelbona (galba- num), was actually evil smelling. So why was it included with the rest of the aromatic sweet spices which comprised the Ketoret? "A fast in which none of the sinners of Israel participate is no fast. The spice, Chelbona, has an unpleasant odour and yet it is included in the spices for the incense offered in the Beit Hamikdash" (Keritot 6b). Rashi explains that the foul smelling Chelbona was included "to teach us that it should not be unimportant in our eyes to include among us, in the assemblies of our fasts, the sinners in Israel so they should numbered together with us" (Shemot 30:34). Avodat HaKetoret was considered the most difficult of all the Avodot of Yom Kippur and it required great skill. Before the Kohein Gadol entered the Kodesh HaKodashim to offer Ketoret, a Kohein gave him an empty ladle called a Kaf. Another Kohein brought a "shovel" filled with Ketoret. The Kohein Gadol filled both hands with Ketoret from the "shovel" and poured it into the empty Kaf. He would enter the Kodesh HaKodashim with the Ketoret-laden Kaf and a Machta (fire-pan) filled with glowing embers which he had previously removed from the Mizbei'ach. Once in Kodesh HaKodashim, he placed the Machta on the Even Shetiya ("Foundation Stone"), that was part of the floor of Kodesh HaKodashim. So what was so difficult? Before spilling the Ketoret on to the burning coals, the Kohein Gadol, without any assistance, had to pour the contents of the Kaf into his two cupped hands. The Rishonim, the early mediaeval Sages, speculated on how he did this. Rambam postulates that "he grasped the rim of the full Kaf with either his finger tips or teeth and then maneuvered the Ketoret into his hands with his thumbs" (Hil. Avodat Yom HaKipurim 4:1). Rashi contends that "he balanced the hollow of the Kaf on his fingertips with the handle tightly secured between his elbows. Then very slowly, he would rotate it with his thumbs until the Ketoret spilled into his hands" (Yoma 49b, "Keitzad"). There are a number of conflicting views in the Yerushalmi. The Kohein Gadol bent over and secured the handle between his knees. Using his thumbs, he emptied the contents of the Kaf into his hands. Another Sage actually pictured the Kohein Gadol throwing the Kaf into the air and catching all the flying Ketoret in his hands! Yet another Yerushalmi Sage, perhaps more sedate then the others, questioned the need for all these strange contortions altogether. Simply let the Kohein Gadol pour the Ketoret straight from the Kaf onto the burning coals in the Machta!

Be it as it may, it was essential that the Kohein Gadol do exactly as he was taught. The Sages sternly admonished him, "We are delegates of the Court and you are both our delegate and the delegate of the Court. We adjure you by Him who made His Name to dwell in this House that you will not change anything of all that we have said to you" (Yoma 1:5). This oath was necessary because many of the Kohanim Gedolim in late Bayit Sheini times had Sadducee leanings. The Sadducees, a dissident group in opposition to the Sages, had an entirely different concept as to the correct procedure of the Avodat HaKetoret. The Sadducees interpreted the Pasuk, "For in a cloud shall I appear on the ark cover" (Vayikra 16:2) to mean: 'For I am to be seen only with the cloud of incense upon the ark cover.' Therefore they argued that the Kohein Gadol should first pour the Ketoret on the burning coals in the Machta, thus raising a cloud of smoke, and only then, enter the Kodesh HaKodashim with the smoking Machta. The Sages contended that the correct form of the Avoda was for the Kohein Gadol to carry the Kaf with the Ketoret and the Machta with the glowing coals into Kodesh HaKodashim, and only there, inside the Kodesh HaKodashim, spill the Ketoret on the burning coals filling the chamber with columns of smoke. Because of the Sadducee predilections of many Kohanim Gedolim in late Bayit Sheini times, the Sages found it necessary to administer the aforementioned oath. After all, the Kohein Gadol entered the Kodesh HaKodashim alone and unobserved; no one could really be sure what he did there. "Our rabbis taught: 'There was a Sadducee Kohein Gadol who had arranged the Ketoret causing it to smoke outside and then brought it inside the Kodesh HaKodashim (the ruling of the Sadducees). When he finished, he was exceedingly glad. …He said, 'All my life I was aggrieved because of the Biblical verse 'For in a cloud shall I appear on the ark cover.' I used to say, 'When will I have the opportunity to fulfill it? Now that I have such an opportunity, should I not fulfill it?' It was said that after a few days, he died and he was thrown on the dung heap…" (Yoma 19b)

"On the eve of the morning before Yom Kippur, they make him - the Kohein Gadol - stand at the Eastern Gate and passed before him oxen, rams and sheep that he may gain knowledge and become versed in the Avoda" (Yoma 1:3). He was not just watching a parade of animals. The Me'iri said, "He was internalizing the lessons to be derived from the uniqueness of the Day…"<to be continued>
Catriel Sugarman (acatriel@netvision.net.il, 02-652-7531) gives illustrated lectures on the Beit Hamikdash and related topics. Catriel is in the process of writing a book:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

Towards Better Davening and Torah Reading
Column #85. 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.

Sefer Chareidim says: Even though the mitzva of davening is essentially in the heart (AVODA SHE- BALEV, service in the heart, is defined as PRAYER), it is also dependent upon the mouth. One has to vocalize his prayers so that every single word emerges from his lips and is said with meticulous care, and is audible to his own ears. Sefer Mitzvot Katan writes that each word of prayer should be carefully said, as if one is counting gold coins.

You can say that the words of prayer that one allows past his lips should be as carefully said as those same words should be carefully meant in one’s heart.
Paying attention to correct pronunciation and accenting, and avoiding running words together, carefully distinguishing between DAGESHed and non-DAGESHed letters, between SH’VA NAs and NACHs... will (can/should) lead a person to daven slower and look in the siddur more often. This is a major step in the direction of greater KAVANA and understanding, and deeper-felt prayers.

In Kabalistic writings, it is stated that every word of prayer that one utters carefully and correctly, favorably affects heavenly spheres that are linked to those words. Conversely, there is a negative effect on those spheres and large defects are inflicted in the upper worlds connected to each word of prayer.
As we approach Slichot week(s) and the Yamim Nora’im, we will be dealing with a great amount of prayers that are not “fluent in our mouths”. This will present a different challenge from the one we have with familiar daily and weekly T’filot.

May our improved prayers combine with personal T’shuva and deeds of Tzedaka to “avert the evil decrees”.

Let’s once again finish this week’s column with a review of different points, using the “flags” that the author of EIN LAMASORET has set in this week’s sedra.
Two of the many past-future switched words that we encounter in this weeks reading are v’shav-TA and you shall return, you shall repent, you shall do T’shuva. v’SHAV-ta means and you returned. That’s not the meaning of the word in the Torah. It is a command to repent. v’shav-TA.

And presented with a choice between good and life on one side and evil and death on the other, we have G-d’s “advice”. u-va-char-TA... and you shall choose life. Not u’va-CHAR-ta. It really makes a difference. Pay attention.

po-REH ROSH... The first word stays MILRA, even though it would be a candidate for NASOG ACHOR. If anyone can suggest some guidelines for when an accent recedes a syllable and when it doesn’t (in the same-looking situation), it would be greatly appreciated.

Here’s an interesting one: In D’varim 28:61 (in Ki Tavo) we find the phrase B’SEFER HATORAH HAZOT. In Nitzavim, 29:20, we find B’SEFER HATORAH HAZEH. Which is it? Both. It depends. Look at the TROP. In the Ki Tavo case, the phrasing is B’SEFER pause HATORAH HAZOT, with HAZOT (this) modifying the word TORAH, which is feminine. In Nitzavim, the TROP tells us that the correct phrasing is B’SEFER HATORAH pause HAZEH, with HAZEH (this) modifying Sefer Torah, Sefer being masculine.

31:2 (in Vayeilech). And G-d... VADONOI (or NAI) - no vowel for the ALEF. Not VA-ADO...
In 31:6. AL TI-R’U, do not fear. Extra caution here, because if you NACH the REISH’s SH’VA and say TIR-U, the meaning changes.

Parsha Pix

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

Last issue’s (KI TAVO) TTriddles:
[1] Under but not on
[2] SHOW
WIN
[3] Hey, we didn't either!
[4] 2/6 + 2/2 + 2/2; 4/6 + 2/2
[5] Pesach, Shavuot, Sukkot, Chanuka
[6] Give & take, why & say
[7] The ultimate of line makes an even dozen
[8] Bikurim & Pesach Anagram
[9] 14 in Tanach, including 11 in Torah, including 5 in D'varim including 3 in Ki Tavo

And the envelope please...
[1] Part of the prophecy of the future redemption and elevation of Israel is G-d’s saying that He will bring GOLD instead (TACHAT, literally and TTriddly under) COPPER, SILVER instead of IRON... IRON instead of STONES. So, according to Yeshayahu, it is okay (even better than okay) to have IRON under STONE. But the sedra tells us that we may not put IRON (tools) on the STONES of the Mizbei’ach.
[2] This one was also based on the piece of the haftara mentioned in [1] q.v. (quod vide, which see). WIN-PLACE-SHOW are the first three positions in a horse race. GOLD-SILVER-BRONZE are the first three places in an athletic event. Therefore WIN under SHOW is the same as GOLD under COPPER (which is the major component of BRONZE).
[3] Moshe Rabeinu has previously told us that when he was on Har Sinai, he neither ate bread nor drank water for 40 days and nights. In Ki Tavo, G-d tells the people that for the 40 years in the Wilderness, we neither ate bread nor drank wine... (but we had the manna and other miracles). The answer is “eat bread”.
[4] The tribes of 2 of Leah’s 6 sons (Reuven and Zevulun) were to stand on Har Eival for the Blessings and others ceremony after entry into Eretz Yisrael. With them were 2 of 2 of Bilha’s (Dan and Naftai) and 2 of 2 of Zilpa’s sons (Gad and Asher). Opposite them on Har G’rizim were 4 of 6 of Leah’s sons (Shimon, Levi, Yehuda, and Yissachar) and 2 of 2 of Rachel’s sons (Yosef and Binyamin).
[5] The common factor in Ki Tavo between Pesach, Shavuot, Sukkot, and Chanuka is BIKURIM. The BIKURIM passage is the main text for Maggid portion of the Hagada. Shavuot is YOM HABIKURIM, the beginning of the BIKURIM season. BIKURIM may be brought until SUKKOT and the bringer may not only bring but he may recite the BIKURIM passage. After that, one may still bring BIKURIM but without the recitation, until CHANUKA. After TT was finished, I thought of a PURIM connection to the sedra, though not the BIKURIM part. Too late for TTriddles last week, but it was part of the weekly question for Shabbat Shalom, an epublication of the OU. Answer at the end of the TTriddles report.
[6] The answer is MEIREISHIT. The word appears only four times in Tanach. In Bamidbar (Shlach) it says “from the first of your dough you shall GIVE...” In Ki Tavo, “You shall TAKE from the first fruits...” In Shmuel Alef, Eli was asked by an ISH ELOKIM about his sons’ greed. WHY did they take from the first of all offerings of Israel... In Yeshayahu, MAGID, say, MEIREISHIT acharit...
[7] A personal favorite. It happened like this. Each of the p’sukim of the curses ends with V’AMAR KOL HA’AM AMEN. And the whole nation shall say AMEN. There are 11 of those phrases all together. Curiosity: Does the phrase appear anywhere else in Tanach? Search with DBS Torah CD-Rom Library reveals the 11 in Ki Tavo and only one more. In T’hilim 106, that’s KUF-VAV, which is KAV, which is LINE. In the 48th pasuk, which happens to be the last pasuk in the chapter, the ULTIMATE of LINE (KUF-VAV). That makes it an even dozen.
[8] The opening words in Ki Tavo are V’HAYA KI TAVO, that’s TAV-BET-VAV-ALEF. Similar phrase, V’HAYA KI TAVO’U, spelled TAV-BET-ALEF-VAV (an anagram of TAVO) appears in Sh’mot 12:25, where the topic is Korban Pesach. Hence, the Pesach & Bikurim anagram.
[9] The famous phrase ERETZ ZAVAT CHALAV UDVASH, a land flowing with milk and honey, occurs 14 times in Tanach, 11 of which are in the Torah, 5 of which are in D’varim, 3 of which are in Parshat Ki Tavo.
Answer to TTriddle [5] extension is the Purim connection to the sedra. BARUCH MORDECHAI and ARUR HAMAN and all the BARUCHs and ARURs in Ki Tavo.
Honors this week to DM and RHM.

This week's TTriddles:
[1] Freckles are hereditary
[2] The missing city
[3] Nitzavim-Vayeilech has enough for Simchat Torah
[4] Everyone in each
[5] from Arcturus’s (probably) to Sadalmelik’s
[6] First alone then with his successor
[7] Yaakov, no; Moshe, yes; who else yes?
[8] Final score: Nunson 6 - Koenig 2

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

Tiyulim and Shabbatonim
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Chol HaMoed Sukkot - Tuesday, October 14th • The Historical Western Route of Binyamin: A fun day for all ages: Guide: Gidon Abramowitz, 09:00: Departure from Israel Center; 10:00: Home hospitality in sukkot of the families of Dolev; 11:00: Celebrate with the yishuv at a Simchat Beit HaShoeva marking 20 yrs. since the establishment of Dolev (activity for kids as well); 12:30: Departure ; 13:00: Join the community Sukkah in Neve Tzuf for lunch, Swim in the new, indoor swimming pool (seperate), Walk the trails in the natural forest,learn about the flora and fauna from the local experts, Visit Military base in Neve Tzuf; 16:00: Departure to Jerusalem • 125/135NIS all inclusive (incl. transportation, lunch, activities)

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

Sheraton-Plaza, Jerusalem, valid September 19-20
SHABBAT: 1050NIS per couple, F/B

Dan Pearl, Jerusalem, valid September 19-20
SHABBAT: 920NIS per couple, F/B

Park Plaza, Jerusalem, valid midweek thru September
485NIS per couple per night, H/B

Kibbutz HaGoshrim, valid midweek thru September
400NIS per couple per night, H/B

Ruth Rimon Inn, Tz’fat, valid thru September
MIDWEEK - 540NIS per couple per night, H/B

Renaissance, Jerusalem, valid September 21-25
MIDWEEK: 470NIS per couple per night, B/B
includes entrance to health club and indoor pool

Renaissance, Tel Aviv, valid September 21-25
MIDWEEK: 470NIS per couple per night, B/B
includes entrance to health club and indoor pool

Sukkot Specials
1. Carlton, Nahariya, valid October 10-18
2 night package, 1270NIS per couple night, H/B

2. Renaissance, J’lem, CHAG (Oct. 10, 17): 1390NIS per couple per night, F/B
Chol HaMoed (Oct. 11-16): 620NIS per couple per night, B/B

3. Park Plaza, Jerusalem, valid October 10-18
2-night package, 1008NIS per couple, H/B (includes 2 tickets to the Israel Museum)

4. Holiday Inn, Ashkelon, valid October 10-18
Glatt-Mehadrin, 1015NIS per couple per night, F/B

5. Olive Tree, Jerusalem, valid October 10-18
Glatt-Mehadrin, 720NIS per couple per night, F/B

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“Early Shabbat Minyan” Mincha will be 15 minutes before PLAG; Kabbalat Shabbat & Maariv after PLAG.; This week: Nitzavim-Vayeilech 5:09; This is the last "early Friday" for this year

Shabbat afternoon, 5:00pm (Mincha at 6:00), Parsha Shiur by Yaacov Peterseil:
Moshe’s Ne’ila Prayer

Motza’Sh, Sep. 20 • FIRST SLICHOT in the Wolinetz Family Shul - Ohel Shmuel at the Seymour J. Abrams Orthodox Union Jerusalem World Center (Israel Center); 9:30pm Pre-Slichot Shiur by Rabbi Reuven Aberman; 10:30pm Slichot with Itzhak Miller with explanations in English; 11:45pm Pre-Slichot Shiur by Rabbi Yaakov Moshe poupko;12:30am (after CHATZOT) Slichot with David Holstein • Each Slichot service will be a blend of traditional chazanut and Carlebach nigunim

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

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

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (women) T’shuva & Rebbe Nachman; It’s more than a story with Golda Warhaftig
10:30am (women) Yom Kippur Machzor • Tonia Frohwein
11:30am (men & women) Ashes to Ashes, Dust to Dust with Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Torah: "The Book of Humankind"?, Rabbi Chaim Eisen
Sunday, Sep. 21st, 8:00pm • A T.I.M.E. (A Torah Infertility Medium of Exchange); An evening of Education and Inspiration: BEGININGS, featuring: Rabbi Zev Leff, Rabbi Naftuli Weiss, R' Moshe Schlesinger, for more info. call: 053-770-444

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Rachel and the Ingathering of the Exiles • Pearl Borow
10:30am (men &women) • Seeking G-d during the Yamim Nora’im • Rabbi Zev Leff
11:36 (men and women) • Jewish History series: Assessing the Contribution of R’ Jochanan ben Zakai, before and after the Churnban with Dr. Henry Goldblum
11:36am (women) ELUL - A Time for Renewal; Workshops on planning your own self-renewal• 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 • The Rosh HaShana Machzor by Rabbi Aharon Adler
2:00 • Hebrew Reading Ulpan with Chani Abramson
Women's Beit Midrash: MON (and WED) 3:00-5:00pm • Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Who angers or disappoints you? How should they change? LearnThe Work of Byron Katie a simple method of self-inquiry that can change your life. Workshop facilitated by Dr. Moshe Dann, Monday, Sep. 22nd, 7:30pm For more information: www.thework.org
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, September 15, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162
8:30pm • AM SEGULA: “Curing the Jewish Heart” series with Eli Yosef: Herzl and the Return to Zion

TUESDAY
N'SHEI LIBRARY - CLOSED
9:00-10:00am • The Rosh Hashana Machzor with Rabbi Aharon Adler
10:15-11:15am • The Rosh Hashana Torah Readings with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 054-690-330 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am T'shuva and Geula Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
Tuesday, September 23rd - 11:30am • Hashkafa, Halacha, Minhag andPractical Aspects of Shofar with Phil Chernofsky
resumes in November 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; Selections from Rambam’s Laws ofT’shuva – Phil Chernofsky
Tuesday, September 23, 8:00pm • Sherri Mandel will speak on her bew book: The Blesing of a Broken Heart

WEDNESDAY
9:00am • Rosh Hashana that falls on Shabbat with Rabbi Macy Gordon
9:30am (men & women) Towards More Meaningful Davening, (Yamim Nora’im Davening - bring YK Machzor if you can) by Dr. Joel Luber
10:30am • Crowning of G-d;Crowning of Israel with Rabbi Stewart Weiss
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 - A Timely Parsha: Nitzavim-Vayeilech— Rabbi Sholom Gold (Wed. SEP 24)
2:00 • Hebrew Reading Ulpan with Chani Abramson
3:00-5:00 • Women's Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us!
3:00pm • (men & women) Women in Tanach with Pearl Borow
WED • 7:30pm • NEW TOPIC: Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvot - Criminal Law with Rabbi Chaim Eisen
Am Segula presents...The Language of Self: Introspective Creative Writing Class;This 4-class weekly writing workshop will begin Wednesday, September 10thwith the goal of preparing spiritually for the High Holidays.No experience needed! The only requirements are a desire to use creativity to come closer to self and to HaShem. Further questions, please call Jonathan at 054-668-674
WED 8-10pm • Aliya Counseling with Miriam Bass
Wednesday, September 24th, 20:00-22:00 • Root & Branch Association (in cooperation with the Israel Center)
20:00 My Encounter with Native American Shaman (Medicine Man) Rolling Thunder and My Return to Judaism" by Ariel Zvi Chernofsky
20:30 Rosh HaShanah Greetings (written): (Note: Each of these Righteous Gentiles and Friends of Israel has spoken for R&B at the Israel Center)
His Excellency Rodrigo X. Carreras Jiminez, for. Ambassador of Costa Rica to Israel
The Hon. Kaare Kristiansen, former Norwegian Nobel Committee Member; Past President, Norwegian Parliament; former Norwegian Minister of Oil and Energy
Sheikh Prof. Abdul Hadi Palazzi, Secretary General, Italian Muslim Association
Professor Xu Xin, Pres., China Judaic Studies Association; Editor-in-Chief, Encylopedia Judaica (Chinese Edition)
21:00 Possible Chronology for the Coming Occupation of Israel by Mr. Aryeh Gallin, President, Root & Branch Association, Ltd.
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

Thursday
10:30am • Mesilat Yesharim- Path of the Just with Rabbi David J. Derovan
Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time IY”H sometimes B”N
8:00pm • Stories from the Gemara with Reb Yosef Schreiber

FRIDAY
Erev Rosh HaShana:
The Center will be open from 8:30am to 12:30pmfor Torah Tidbits pick-ups and pick-ups of Herby’s challot, cakes, and pies (pre-ordered).
Rabbi Eisen’s class will NOT take place. Please note thatRabbi Eisen will be teaching Wednesday and Thursday nights andFriday morning. Then there will be a break for Yom Kippur and Sukkot. Rabbi Eisen will resume teaching IY”H on Sunday night, October 19.
There will be no davening at the Center over Rosh HaShana, nor will there be a Shabbat afternoon shiur.

upcoming in 5764
MON Sep.29 • Tzom Gedalya:
Regular morning schedule
plus Etzion Judaica Center display and sales
3:30pm - Shiur by Rabbi Efraim Specher: “Is there a bypass road to Gan Eden?”
4:30pm - Mincha • mini-shiur • Maariv • Break-fast
8:30pm - Memorial evening for Elsa Cohen HY”D; Shiur (English) by Rabbi Aharon Adler: “Yom Kippur Service and Acts of Kiddush HaShem”; Memorial tributes (Hebrew)
TUE Sep.30 • Shiur by Rabbi Berel Wein
SHA Oct.4 • Shabbat Shuva Drasha by Rabbi Macy Gordon, 3:30pm followed by Mincha, Seuda Shlishit, Maariv
Motza’ei Shabbat Shuva Drasha - Rabbi Shlomo Riskin at Yeshurun Synagogue, 8:30pm: “Redemption, Rain, and the Resurrection of the Dead: Analysis of the Third Covenant, the Book of Yona Hoshana Rabba, and Shmini Atzeret
Arba Minim sale - TUE, WED, THU October 7,8,9 - between YK & Sukkot
Note: Rabbi Quint will not be holding his all night Hoshana Rabba learning this year, but we (Israel Center) are planning all night Learn-a-thon.
Watch for further announcements

Remember: Rosh HaShana issue - TT 587; Shabbat Shuva and Yom Kippur issue - TT 588; Sukkot & Simchat Torah issue - TT 589;no TT during Sukkot week; Shabbat B’reishit issue - TT 590 • Watch for useful Pull-Outs in each issue

Chosen People to the Chosen Land, Aloh Na'aleh in conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
CPCL #17 • Nitzavim-Vayeilech 5763 • contact: aloh-naaleh@aaci.org.il
This monthly feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more involved in encouraging and easing the Aliya of others.
The following prayer (printed in the hard copy of TT) was found in the book "Bigdei Yesha" by Zadok HaRofeh (Jerusalem 5648), and the book "Ashira laHashem" by Shalom ben Refael Gabai (Jerusalem, 5655). It is a reminder to those privileged to observe "yishuv ha'aretz" to appreciate living in Eretz Yisrael at all times. Shana Tova!
Part of the translation of the Prayer for the Inhabitants of Eretz Yisrael from the front page from"To Dwell in the Palace" edited by Tzvia Ehrlich-Klein (Feldheim)
Our God and God of our fathers, please help me to cherish Eretz Yisrael with all my heart, at all times... Thus will I fulfill the mitzva of settling Eretz Yisrael, as it is written, "And you shall dwell there…".
And may I be forever joyous in living here... Bless me, please, with this quality, so that I may atone for all the sins and transgressions of my whole life...
And may the move here and its difficulties be an atonement for my soul... May I be among those of whom it is said, "Who is like Your people Israel, one nation in the Land."
... May I merit living in this Land, immersed in Torah and Divine service, praying without distractions...
Enable me to do Your will with alacrity... to embrace at least this one of the 613 mitzvot with great fervor..." Anyone who does even one mitzva fully, benefits much, enjoys long life, and inherits the Land." And, through this one mitzva will I merit all the others... May I never have any need to leave the Land...
Eretz Yisrael in Our Sources • Anyone who dwells in the Land of Israel, the very Land atones for him. - Sifrei, Ha'azinu
Aliyah Pen Pals • Potential olim can contact David Magence at magence@netvision.net.il for names and addresses of Aliyah pen pals. Aliyah pen pals, listed according to profession, are veteran or recent olim interested in providing assistance.
Save this date! November 6, '03 (13:00-17:30) • Aloh Na'aleh's Third Annual Conferenceon "Educating Towards Aliyah" at the Jerusalem Renaissance Hotel • More details to follow
Assisting the Oleh • Although by now placements have been made for this school term, by the end of the year there is a need for English teachers. While there is less of a demand in the big cities, teachers are needed in other places throughout Israel.
"English teachers are known to lead in educational initiatives. English is considered among the most prestigious subjects to teach in Israel", according to Dr. Judy Steiner, Chief Inspector of English Teaching, Ministry of Education.
New olim have a choice of several tracks to retrain and receive a license for teaching in Israel, according to Steiner. One option for those with a recognized academic degree (BA) is to be placed as an English teacher in an area with a lack of teachers. If by the end of the second year, the teacher receives a positive report from the English inspector, he or she can apply to the Ministry of Education to find out what courses are required for a teacher's license.
Teacher training colleges offer retraining courses for academics, where olim learn and receive certification.
Olim who come as certified teachers from English speaking countries should undergo an Education Ministry retraining course. The olim must have Level Alef Hebrew.
Israelis benefit from hearing English taught by teachers from Anglo countries. They are also exposed to their culture. At the same time, olim teachers learn from their students about life in Israel and sometimes practice their Hebrew.
"When olim teach English it can be a mutual learning experience for teachers and students", says Steiner.
For more information please contact:Dr. Judy Steiner • 056-282-273 • steiner1@netvision.net.il
Here to Stay; Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Send the essay to: aloh-naaleh@aaci.org.il.
English teacher Ruthie Zimberg of Beit Shemesh outlines the ABC's of a successful Aliyah.
Trees laden with mangoes, ripening in the sun.
Oranges, peeking out from behind lush green leaves.
Delicate hibiscus, fresh for the Shabbat table.
Bananas, pomegranates, lemons, and more
Growing in my yard and all around.
Where is this garden paradise? Hawaii perhaps? No, it's Bet Shemesh!
My husband, Avraham and I moved here two years ago from Toronto. It was our dream to live among our own people in our own land, given to us by HaShem. Is making Aliyah easy? No! Worthwhile? DEFINITELY! While we still struggle with Hebrew, and have many adjustments to make, we know we are where we belong. This is home.
Leaving family abroad is never easy. Email, phone calls, and brief visits cannot equal giving hugs and kisses to grandchildren as you tuck them into bed. Our time for Aliyah came before our grown children were ready to come. The separation was made easier knowing that some of them will be making Aliyah in the near future (G-d willing). Our youngest son came last year to study in yeshiva, and returns for Shana Bet.
We found a wonderful kehilla, here in Givat Savion (part of Givat Sharett) who have become what I call "mishpochedik friends".
While I had taught music in Jewish schools in Toronto, here I mainly teach English. In Israel, everyone wants to learn English! I started out by teaching "dovrei Anglit" (from English speaking families). Thus, I only spoke Hebrew with other staff members. I pro- gressed to teaching Hebrew speakers. I told the students that as an olah chadasha, my Hebrew was still weak. They would be my Hebrew teachers and I would be their English teacher. I've put my foot in my mouth on numerous occasions, and we all have a good laugh. I hope my students learned at least as much English from me, as I did Hebrew from them.
My husband, a podiatrist, has also diversified to bring in extra parnassah. He coaches people with ADD and does household repairs. He learned to care for people from head to toe, as well as the houses they live in!
Adjusting to life here is not easy.
Rule #1: Don't expect things to be the same as in the "old country" No, Dorothy, you are no longer in Kansas! No expectations mean fewer frustra- tions.
Rule #2: Always carry a water bottle, food and a good book to read. Patience is a virtue!
Rule #3: Emunah, and flexibility are critical to success.
Mountain climbing is not easy, and Aliyah means "going up". But what a view from the top! See you up there!
Bet Shemesh by David Magence Licensed Tour Guide • Modern Bet Shemesh, situated between Jerusalem and Tel Aviv, was originally a ma'abara (transit camp) for new olim in the early years of the State, when the Jewish population doubled as a result of mass Aliyah. The ma'abara became a permanent town in 1951.
The city is named for the biblical Bet Shemesh. The tel holding the remains of ancient Bet Shemesh is located across highway 38, facing modern Bet Shemesh. The Philistines, who had captured the Aron Kodesh in the Even haEzer battle, returned it to Bet Shemesh (I Samuel 6:12-14). Bet Shemesh was a battleground in the war between Yoash, King of Israel (the northern kingdom) and Amatzya, King of Judah (II Kings 14:11). The tel has been excavated, including the level of the biblical period.
Opposite the tel, on the eastern side of highway 38, there are remains of a stone building, known as "the joint military position". During the War of Independence, the Egyptian army advanced this far. The Egyptian army and the Hagana used the building as a military position alternately during the fighting.
Ramat Bet Shemesh is a relatively new subdivision at the southern end of Bet Shemesh. Religious Jews live there, including many North American olim.
Today, Bet Shemesh is one of the most rapidly growing cities in Israel. In 1992, the municipal boundaries of Bet Shemesh were quadrupled in area, in order to allow for expansion. Currently, the population exceeds 60,000, and is projected to reach 150,000 by 2020.
Tehilla's Second AnnualQUIZRAELNovember 8th, 2003 • Enjoy the chagim, and then… play Quizrael on Motzei Shabbat Parshat Lech Lecha, November 8, ‘03. Tehilla’s 2nd annual international Quizrael trivia night is the best way to support aliyah and also have a fun-filled evening you’ll be talking about for months! Time’s running out so sign up today at www.tehilla.com. For more information or to host Quizrael... email Adina at quizmaster@tehilla.com
or call 054-860848

OU Israel Center Torah Tidbits SHOFAR Pull-Out
You might want to pull this page out of the Torah Tidbits and put it into your Rosh HaShana machzor. It is our hope that this page will help with knowledge and KAVANA. (The hard copy of TT contains all the Hebrew text foe before and after Shofar)
The first “session” of Shofar blowing, which consists of 30 blasts and constitutes
the fulfillment of the Torah’s mitzva of Shofar, is done after the reading of the
Torah and Haftara (and Drasha) and before the Torahs are returned to the Aron.
It is known as cauhns ,ughe, (the sitting-down blasts, as opposed to the Shofar
blasts during the Amida, although we stand for this set too).
It is the minhag to say T’hilim 47 seven times before Shofar blowing:

The following p’sukim are said responsively - Shofar-blower - KAHAL:

Some say the following before Shofar-blowing:

This pasuk is said by the Shofar-blower before the brachot (in some congregations, it is repeated by the KAHAL)

The Shofar-blower AND each person listening to the Shofar should have KAVANA during the BRACHOT to fulfill the mitzva of Shofar, both the Torah requirements and those of our Sages. One must be careful to hear the entire BRACHOT without interruption, and to answer AMEN to each.
It is proper not to talk (other than davening and what is necessary for davening and Shofar) from the BRACHOT through the last of the blasts (after the repetition of the Musaf Amida), but especially until the first set of 30 KOLOT are completed. Although there are Machzorim that have passages for the KAHAL to say after each trio of sounds, it is widely accepted for the KAHAL to remain silent throughout the set of 30 blasts.

After the T’KI’OT D’M’YUSHAV, the following p’sukim are said responsively - Shofar-blower - KAHAL, as an introduction to ASHREI

Back to the Machzor for ASHREI

The Mitzva to Hear Shofar
First and foremost, before any of the themes, symbolisms, and reminders mentioned in the paragraphs that follow, is the main reason and kavana for doing ANY mitzva - because G-d commands it. The phrase L'SHEIM MITZVAT SHOFAR should be on our minds from the Brachot of the shofar-blower, from the first blast to the 100th.
The Torah says that the first day of the seventh month shall be a T'RU'A DAY. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. Furthermore, we are to hear the T’RU’A three times, and that each T’RU’A is to be preceded by and followed by a P'SHUTA, a plain, long blast which we call T'KI'A.
We do not know exactly what our Sages meant the T'RU'A to sound like. It is to sound like crying, wailing, sobbing, moaning, sighing, or some combination thereof. To satisfy different opinions, we have two sounds that we call SH'VARIM and T'RU'A, and the combination of the two. Therefore, to satisfy the Torah's requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations:
T'KI'A | SH'VARIM-T'RU'A | T'KI'A
T'KI'A | SH'VARIM | T'KI'A
T'KI'A | T'RU'A | T'KI'A
Let’s refer to this as a Big Set of Blasts (30 KOLOT). One each of these sequences is a Small Set (10 KOLOT).
Although the requirement of the Torah will be satisfied with 30 KOLOT (sounds or blasts), the Sages instituted the practice of sounding the Shofar during the Amida - linking the Shofar-sounds with each of the 3 main brachot of Musaf - MALCHIYOT (Kingship), ZICHRONOT (Remembrances), and SHOFAROT (Shofars). Some shuls blow during the repetition of the Amida only; others blow during the silent Amida as well.
And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 conveys completeness and fullness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOM T'RU'A there shall be for you", more than a lesser number would.
(There is also another reason given for the 100 blasts, having to do with the lament of the mother of Sisra, as recorded in the Book of Sho'f'tim.)

Symbolisms and Kavanot (based on Menorat HaMa'or)
G-D'S KINGSHIP • Rosh HaShana corresponds to the 6th day of creation, the day human beings were created. Since it is the day that G-d's subjects, so to speak, came into existence, it follows that He became King on that very same day. We therefore consider Rosh HaShana to be the Coronation Day of the Supreme King. To herald that event, we sound the royal trumpet - the Shofar. This concept of G-d's Kingship is one of the major themes of Rosh HaShana. One of the three central brachot of the Rosh HaShana Musaf is Malchiyot - Kingship. In that bracha, we quote ten p’sukim from Tanach that deal with this theme. The T'KI'A (the long monotonic, unbroken blast) specifically is associated with this aspect of Rosh HaShana. The T'KI'A is a happy and proud sound. Although other emotions claim our attention, one should be happy and proud on Rosh HaShana as we reaffirm our loyalty to the King of Kings.
CALL TO REPENTANCE • The Shofar is the alarm that (hopefully) wakes people up to the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar. Shofar is associated with embarking on the road to Spiritual Return.
AKEIDAT YITZCHAK • Perhaps the most prominent element of Rosh HaShana is the Binding of Isaac. The choice of a ram's horn as Shofar, the Torah readings, the main focus of the Zichronot bracha, and Tashlich, all point to the AKEIDA as a major theme of the day. When we stand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Patriarchs and Matriarchs whose commitment to G-d is exemplified by the Akeida. The Chafetz Chaim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The notable exception is G-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are the descendants of Avraham & Yitzchak and have inherited from them an absolute and complete dedication to G-d's Word, the Torah.
MATAN TORAH • The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing". When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot. In essence, this is the foundation of T'shuva. The Shofar reminds us of our commitment to the Torah; repentance is G-d's gift to us when we fail in that commitment.
The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear His voice directly, was our promise to listen to the prophets, starting with Moshe and continuing throughout the generations. This aspect of Shofar, then, follows the previous item - Matan Torah.
INSTILLS FEAR • "If a Shofar sounds in the city, will not the People tremble?" Think of the sound of a siren - the feelings of apprehension and dread that it filled us with. An ambulance’s siren reminds us of human frailty and illness.
Churban Beit HaMikdash should also be kept in mind while hearing the Shofar. The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith with G-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban.
Ingathering of the Exiles is described by Yeshayahu as being accompanied by the sound of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective".
The Great Judgment Day is associated with the Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days".
T'CHIYAT HAMEITIM is also associated with Shofar. Thinking of this gives us a broader perspective on what G-d expects of us and what is in store.

Tashlich • Second day of Rosh Hashana* (2 Tishrei 5764 • Sunday, September 28, '03)
*When Rosh HaShana falls on Shabbat, the Ashkenazi minhag is to “do” Tashlich on the second day of Rosh HaShana. S’faradim keep Tashlich on the first day of RH (i.e. Shabbat), unless the Tashlich place is outside one’s town.
What it isn't & what it is
Tashlich is NOT a hocus-pocus magical method for ridding oneself of sins. It just isn't that simple. One must do sincere T'shuva, pray to HaShem, say Vidui, and if interpersonal sins are involved (which they inevitably are), one must appease those he/she has wronged and receive their forgiveness before T'shuva can succeed. One cannot go to the waterside, say some p’sukim, throw some crumbs into the water (a practice which poskim frown upon, by the way), and walk away with a clean slate - without some hard, real repentance.
In fact, there have been famous rabbanim in previous generations who have banned Tashlich in their communities so that people should not slacken off from the major challenges of the Yamim Nora'im - T'shuva and Prayer.
There are other authorities who did not mention the custom of Tashlich in their writings at all, since it does not appear in the Talmud or other early sources. For example, the Vilna Gaon's practice was/is not to do Tashlich.
Yet Tashlich is a wide-spread minhag in most Jewish communities around the world. If it is difficult to go to Tashlich on Rosh HaShana, or for some reason one wasn't able to say it, it may be said during Aseret Y'mei T'shuva, or afterwards until (and including) Hoshana Rabba.
The lead passage of Tashlich gives us the origin of its name, and probably the main origin of the custom itself. The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our sins into the depths of the sea." This is our T'shuva goal - to repent so sincerely, that G-d will erase our sins completely.
Kings of Israel were anointed by the riverside. Water is the symbol of life, of Torah, and of continuity. On Rosh HaShana, when we celebrate the coronation of the King of Kings, we go to the river (or other body of water) as a reminder of this theme of the day.
The Midrash tells us that the Satan received G-d's permission to try to dissuade Avraham Avinu from going to Har HaMoriah to sacrifice Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop Avraham. The river became a symbol of dedication to G-d. On Rosh HaShana, the anniversary of the Akeida, we go to the riverside and "remind" G-d (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah & mitzvot with that high level of dedication.
There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimmel Midot. They are an essential element in the Slichot and T'shuva process, and are integrally bound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period.
The text for Tashlich varies from machzor to machzor. In this Pull-Out, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough". After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature, where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service.
Tashlich starts on the last page (which becomes the front page as soon as you
turn this sheet over). K'TIVA V'CHATIMA TOVA

The hard copy of TT contains the Hebrew text of Tashlich.

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