Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #560
Ranges are for THU-THU, 2 - 9 Adar 2 - March 6 13
Candle lighting - 5:06pm
(Earliest (Plag) - 4:28pm)
Havdala - 6:20pm (Rabbeinu Tam - 6:54pm)
Earliest Shacharit 5:11-5:03am
Sunrise - 6:01-5:52½
Sof Z'man Kri'at Sh'ma - 8:55-8:50am (8:11-8:06am)
Sof Z'man Shacharit - 9:54-9:50am (9:24-9:20am)
Chatzot (halachic noon) - 11:50½-11:49am
Mincha Gedola (earliest Mincha) - 12:21-12:19pm
Plag Mincha - 4:27½-4:31pm
Sunset - 5:45 - 5:50pm (5:40-5:45pm)

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

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

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

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

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

MI'SH'NICHNAS ADAR MARBIM B'SIMCHA
The Molad of Adar Sheni was last MON. morning.
1st op for Kiddush L'vana for 3-day people is THU. night (March 6th).
Motza"Sh will be the most popular time for K.L. 7-day people will have their first try on Monday night, March 10th.
Shulchan Aruch says K.L. can be said only from 7 days after the Molad. Some say this rule is based on Kabbala. This opinion is followed by S’faradim and by (most) Chassidim. Some keep to 7 full days even if Motza”Sh is only a couple of hours short; others will say K.L. on the 7th night, before 7 full days. Many later authorities say that K.L. can be said from 3 full days after the Molad. Many of those opinions express a preference to wait for Motza’ei Shabbat. The GR"A holds that one should always try for K.L. after 3 days, without waiting for M"Sh.

Shmot’s Parting Shots
P’kudei is read by itself this Shabbat. Not with Vayakhel and HaChodesh, as it is 42% of the time. Not with Vayakhel and Para, as it is 18% of the time. Not even without Vayakhel and with HaChodesh (3%) or Sh’kalim (4%) or Sh’kalim AND Rosh Chodesh (7%). Just by itself. It happens a little over 26% of the time, but is not scheduled to be that way until 13 years from now. When it isn’t being Sh’kalim, Para, or HaChodesh, it is the Hafsaka (break) among the Four Parshiyot.
Of course, some of the P’kudei lessons will be presented in the Aliya-by-Aliya Sedra Summary. But let’s focus on one significant theme of P’kudei in this Lead Tidbit (especially since some people have told me that this is all they get a chance to read - Ah, they are missing a lot of good stuff).

Bezalel did everything that G-d had commanded Moshe... They made all of the garments for Aharon, as G-d had commanded Moshe... These first two of the many (18 or 19, depends upon what exactly one counts) times the Torah tells us that people were doing what G-d had commanded. The first is very general and inclusive - Bezalel did ALL... The second one refers to all Bigdei Kehuna - all of them, no details - yet.

Then the Torah gets specific. Very detailed. They made the Eifod... Remember that the intricate details of each garment were already set down in Parshat T’tzaveh. They are repeated here in P’kudei and there is a “they did what G-d had commanded to Moshe”. It says this twice with the Eifod - an additional time for the Avnei Shoham on the shoulder straps. The Choshen is described in 14 p’sukim worth of detail, and finishes with “as G-d had commanded Moshe”.

Then for the Me’il and the Kutonet, and the Tzitz. Each time, as G-d commanded Moshe. And then another general one when all the work was completed.
Now that everything was made, it all has to be put together to become the Mishkan. And again we find a general, inclusive: Bnei Yisrael did everything that G-d had commanded Moshe, fol- lowed by, “And Moshe saw that everything was done as G-d had com- manded him (and he blessed the people)”.

After commanding the people to make all the pieces, G-d now commands Moshe to put it all together. And we see the same emphasis in the p’sukim. First a general, all inclusive, “Moshe did all that G-d had commanded”. (Before it was Bezalel and hius crews who did all that G-d had commanded Moshe.)

And, once again, each part of the putting things together has a separate, as G-d had commanded Moshe. The phrase flies at us every two p’sukim for a while.
There’s really a lot to say on this topic, but let us suffice with this. General. Details. That covers the range of Jewish Life, not just the construction of the Mishkan. When it comes to broad concepts of Torah and Mitzvot, we should do “all that G-d has commanded... And when it comes to the nitty-gritty details of Halacha and Jewish Practice, we should also be the type of Jew who does all that G-d has commanded, and that Moshe has commanded. Our commitment should be to the whole package deal of the Written Torah, the Oral Law, Rabbinic legislation, Tradition. Not to do things the way we feel like, but to do “all that G-d has commanded Moshe, so we do”.

Sedra-Stats
23rd of 54 sedras; 11th of 11 in Sh'mot
Written on 158l lines in a Sefer Torah, rank: 41
20 Parshiot; 6 open, 14 closed
Reminder: An open parsha begins at the beginning of a line. A closed parsha begins on the same lineon which the previous parsha ended, a space of a certain minimum width separating the two
92 p'sukim - ranks 40th (10th)
1182 words - ranks 42nd (9th)
4432 letters - ranks 44th (10th)
P'kudei is a short sedra with shorter than average p'sukim (does not go hand in hand; many short sedras have long p'sukim)

Last week was Sh’kalim, next week is Zachor, the week after is Para, and then comes HaChodesh. The Shabbat (or two) among the Four Parsahiyot that isn’t one of them is known as a HAFSAKA.

Mitzvot:
Contains none of the Taryag Mitzvot

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 12 p'sukim - 38:21-39:1
The sedra begins with an accounting of the materials collected for use in the construction of the Mishkan, its furnishings, and the garments of the Kohanim.

[SDT] We are taught from the fact that Moshe Rabeinu gave a voluntary accounting of the materials, that a person in the position of collecting monies for the community must conduct himself in such a way that he will always be above suspicion. Even if the individual is completely trustworthy, he should take measures to avoid the possibility of appearing improper. We learn similarly from the episode of the two and a half tribes that one must behave in such a way that he will be "clean before G-d AND Israel". The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest they be suspected of taking from the sacred ingredients of the Ketoret. Similarly, bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use.

[SDT] In the opening pasuk of the sedra, we find the word Mishkan twice in a row - ...HaMishkan, Mishkan HaEidut. Rashi says that this is an allusion to the two Batei HaMikdash. Chatam Sofer adds that the HEI of the first Mishkan is "missing" from the second. This alludes to the 5 special items missing in the second Beit HaMikdash - the ARON, the Holy Fire, the Divine Presence, the Holy Spirit, and the Urim V'Tumim.

[SDT] Rashi teaches us that the description of the Mishkan as EIDUT, a Testimony, attests to the fact that G-d had forgiven us for the Sin of the Golden Calf. This is so because the SH'CHINA rested among us, in the Mishkan.

The work of assembling and disman- tling the Mishkan throughout the years of wandering in the Wilderness was the domain of the tribe of Levi, under the supervision and leadership of Itamar b. Aharon HaKohen.

The chief artisans of the Mishkan, the Torah reminds us, were Bezalel from Yehuda and Aholiav from Dan.

The Torah next details the amounts of gold, silver, and copper which was collected for the Mishkan and its vessels. The Torah also lists the uses of the different metals. Then the Torah mentions the different dyed wools (sky-blue, purple, red - the shades of color are debated - e.g. sky-blue - at what time of day?) that were used in the making of the sacred garments of the Kohen Gadol, and for the cloths that covered (and protected) the sacred items of the Mishkan during the traveling from place to place in the Midbar.

[SDT] The Baal HaTurim notes that the Mishkan was supported on a foundation of 100 silver ADANIM. So too are our daily lives as Jews supported by 100 silver foundation sockets - the 100 Brachot which we strive to recite every day.

Levi - Second Aliya - 20 p'sukim - 39:2-21
This Aliya contains a detailed description of the Eifod and the Choshen of the Kohen Gadol. Both were woven from the same kind of weave and the two were attached firmly to each other when worn. Two onyx stones (Avnei Shoham) were attached to the shoulder straps of the Eifod. The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone.

How the names were divided is the subject of dispute among our various sources. One opinion is that the emblems of the tribes were engraved on the stones along side the names. Rambam says that Yosef was written as Y'HOSEF (a spelling that appears in T'hilim), resulting in a symmetrical 25 letters on each stone. On the Choshen, the 50 letters of the names were supplemented by 22 letters of the names of Avraham, Yitzchak, and Yaakov, and the words SHIVTEI Y'SHURUN on the Choshen. This brought the total number of letters to 72, corresponding to the SHEIM HA'M'FORASH. The arrangement of names and letters resulted in 6 per stone. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod.

Shlishi - Third Aliya - 11 p'sukim - 39:22-32
The ME'IL (different opinions - cloak, cape, poncho-like garment) was woven completely of T'CHEILET wool. Its neck-hole was reinforced to prevent tearing.

Observation: This is the second time that the Torah emphasizes the prohibition of tearing the ME'IL (or allowing it to be torn). None of the garments may be torn; precautions were taken to avoid tearing. Yet the Torah presents the rule specifically with the ME'IL.

The hem of the ME'IL was fringed with alternating bells of gold and pompoms of colored wools. According to Rambam, there were 72 bells in all, 36 in the front and 36 in the back.

Ramban says that the bells were embedding within the RIMONIM. Most other commentaries say that the bells alternated with RIMONIM.

The author of HaK’tav V’HaKabala offers a marvelous explanation of the bells of the ME’IL: “The precept to place bells... is similar to the precept to place tzitzit on the corners of a garment. In the latter case, seeing the fringes... reminds us of all the precepts of the Torah, as the pasuk states (Bamidbar 15:39). In the former case, hearing the sound of the bells reminded the Kohein Gadol of all the precepts. Because of his elevated status, and the many precepts and obligations which he was required to fulfill, he was granted an additional reminder - via his sense of hearing. In this way, the sound of the bells at the edge of his robe would arouse his mind and heart to awareness of before Whom he wore the priestly garments, and Who commanded him to wear them. Thus, his mind and thoughts would be fully occupied in the service of the Supreme King.”

The KUTONET, a long-sleeved, floor- length garment was woven of white linen. Some say that the sleeves were woven together with the body of the garment, rather than made separately and then sewn together.

All Kohanim wore a KUTONET. Each had it custom-fitted, since it is forbidden to do AVODA in the Mikdash if the garment was either two long or too short, or frayed or soiled.

A turban of linen was worn by the Kohen Gadol in one style, to accommodate the TZITZ. Regular Kohanim wore their turban in a different style.

The belt or sash, AVNEIT, was woven from the three colors of wool and from linen. It was unusually long (32 AMOT, approx. 15 meters, about 50 feet) and therefore needed to be wound around the kohein's waist many times. (Some say that the AVNEIT was worn above the waist.) The winding produced a prominent bulge around his waist which he felt whenever his hands were at his sides. This served as a constant reminder to the Kohein of the seriousness of the service in the Beit HaMikdash. The AVNEIT was Shaatnez, as was the Choshen and Eifod.

There are different opinions as to whether the regular kohen wore an AVNEIT of pure linen or of the same mixed weave of the Kohein Gadol's AVNEIT.

Next comes the TZITZ, a.k.a. NEZER HAKODESH, made of pure gold and fastened around the KG's head with ribbons of T'cheilet wool. The TZITZ was embossed with the words KODESH TO HASHEM. There are many different opinions as to how the words were formed from the gold of the Tzitz, and in what order and orientation relative to each other. The TZITZ was like a royal crown for the Kohein Gadol, yet it was also meant to humble him greatly.

Thus, all the work of the parts of the Mishkan and the garments of the Kohanim came to an end. (All that remained was to put everything together and in its right place.)

[SDT] Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspond- ingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious, or should be). Thus says Sh'muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel... did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19th bracha, so the "extra" phrase is accounted for. Interestingly, there are other "origins" for the 18 brachot of the Amida, and they too have a slightly different number 19, so that the "expansion" of the Amida is covered by them, too. For example, G-d's name is mentioned 18 times in Psalm 29, Mizmor L'David, Havu LaShem... which we say in Kabbalat Shabbat and when we put the Torah away on Shabbat morning. There is a 19th, but different Name of G-d, KEIL. (Among the 18 AZKAROT are 7 KOL HASHEM, corresponding to the 7 brachot of the Shabbat and Yom Tov Amida.)

R'vi'i - Fourth Aliya - 11 p'sukim - 39:33-43
All the components of the Mishkan, its vessels, and the sacred garments were brought to Moshe following the completion of the work by the many men and women who voluntarily contributed their talents to the Mishkan. Moshe inspected all of the work and found it to be consistent with what G-d had commanded to be done.
Moshe blessed the people: "May it be G-d's will that He will cause His Presence to settle upon your handiwork." (Rashi)

The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe.

Here's a thought... The emphasis upon the people doing as commanded stands in harsh contrast to the Golden Calf, which was not at all what G-d had commanded. We can see a rebuke every time the point is made that, "this time we listened, but what happened a couple of months ago..." (To be sure, it is complimentary, that we did as commanded, but we can also see an implied rebuke.)

Chamishi - Fifth Aliya - 16 p'sukim - 40:1-16
G-d instructs Moshe to erect the Mishkan on Rosh Chodesh Nissan. After the structure of the Mishkan is in place, Moshe is to bring in the Aron and hang the PAROCHET which is to separate the Holy of holies from the main part of the Mishkan.

Then the Shulchan and Menora were put in their places, followed by the Golden Mizbei'ach.

The MASACH was then hung from the posts at the entrance to the Mishkan.

The Copper Mizbeiach was then place in front of the Mishkan, opposite its entrance.

The KIYOR and its base were then placed between the Mishkan and the Mizbei'ach, slightly to the side. The courtyard curtains were then hung from their posts.
Following all this, Moshe was to anoint all the components of the Mishkan and sanctify them. Then the Mizbei'ach and its vessels were anointed, and the Laver as well.

Then the Kohanim were brought forward. After proper ablutions, they were clothed in their sacred garments and anointed.

Note that Aharon's sons were also anointed. Regular kohanim are not; they were exceptions. It gave them a status of Kohen Gadol. That's why Elazar and Itamar were not able to tend to the bodies of their brothers Nadav and Avihu and cousins were called in to take care of things. Aharon's sons needed to be anointed, because they weren't kohanim by birth, as opposed to all other kohanim throughout all generations. (Pinchas is the one exception, and he was given the status of kohein by Divine instructions.)

Shishi - Sixth Aliya - 11 p'sukim - 40:17-27
And it came to pass that on the first day of Nissan, in the second year out of Egypt (almost), the Mishkan was completed. In this portion, the Torah spells out the step-by-step procedures of finally carrying out the commands of Parshiyot T'ruma, T'tzaveh, beginning of Ki Tisa, all of Vayakhel.

Observation: There are many comments made about the fact that the order of parts and furnishings of the Mishkan are different between the commands of Parshat T’rumah and the construction in Vayakhel. Look at the order in the end of P’kudei, which descibes the actual assembly of the Mishkan. It differs from either previous order. And it is a reasonable order that does not require miracles. (This doesn’t mean that there were none.)

ADANIM (foundations – logical, no?), wall boards, braces for the walls, pillars for the curtains. Coverings. Then the LUCHOT go into the ARON, the carrying poles are inserted into their rings, the lid (KAPORET) is placed on the ARON and the complete ARON is placed into the Mishkan. When in position, the PAROCHET is hung between what now becomes the Holy of Holies (with the ARON) and the rest of the Mishkan. Then the SHULCHAN is set in place and the LECHEM HAPANIM is placed on the shelves of the SHULCHAN. The MENORA goes in place next, opposite the SHULCHAN. Then the oil cups are placed on the tops of the seven branches of the Menora. The Golden Mizbei’ach is then set in the middle of the KODESH and KETORET is offered on it. With that, the MASACH was hung across the entrance of the MISKAN. Then the external (copper, earth, sacrificial) Mizbei’ach was put in place, opposite the entrance to the Mishkan, and an OLAH was offered on it. The LAVER (KIYOR) was set between the Mishkan and Mizbei’ach, and it was filled with water. Finally came the poles and curtains of the courtyard and the curtain at its entrance.

Sh'vi'i - Seventh Aliya - 11 p'sukim - 40:28-38
Continuing from the last Aliya, the Torah describes the final stages of the whole job of constructing the Mishkan. When Moshe place the Mizbei'ach where it belongs, he brings the proper korbanot on it.

Imagine the mixed feelings that Moshe would have at this point. He has built the Mikdash and is basically serving as its first Kohen Gadol. But not for long. During the week-long inauguration of the Mishkan, Moshe did it all. See the mitzva of washing hands and feet before doing Avoda. The command goes to Moshe and Aharon and sons. Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is "only" a Levi, and Aharon takes over the reins.

It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, so to speak, to share the responsibilities and privileges of leadership.

In the final 5 p'sukim of Sh'mot, the Torah tells us that Moshe was not able to approach the Mishkan because it was "covered by a Cloud". Only when the cloud lifted was Moshe able to approach. The Cloud was also that which signaled the people to travel or to remain encamped. The Cloud was there by day and the Pillar of Fire by night.

Thus ends the Book of Sh'mot, with the stage set, so to speak, for the Book of Vayikra, Torat Kohanim.

In the course of the Book of Sh'mot, we started out as a family that was in Egypt, enslaved and oppressed there. We grew into a nation, were redeemed from Egypt, accompanied by great wonders and miracles. We received the Torah, and set up the two main aspects of our nationhood - the day-to-day rules of a Torah way of life and the building of the Mishkan to be the focus of our spiritual energies.

G-d's plan for us is well underway. Everything is there except for our venue for Jewish Life at its richest - Eretz Yisrael. But three books of the Chumash are still to come.

These same 5 p'sukim are reread for the Maftir. It is as if we are being told to pay special attention to this summary and update on Bnei Yisrael.

Haftara - 33? p'sukim - Melachim Alef 7:40-8:21
This is a bit tricky. The official Haftara for Ashkenazim for Vayaqhel is 7:40-50 in Melachim Alef. The one for P'kudei continues where Vayaqhel's left off, 7:51 and then 8:1-21. Both of these Haftaras are never needed in the same year. When the sedras are combined, neither Haftara is read, because Vayaqhel-P'kudei will either be HaChodesh or Para. The Four Parshiyot have their own Haftaras which preempt the regularly scheduled Haftara. When they are read separately, one or the other is Parshat Sh'kalim and the other is "regular". In which case, the Vayaqhel haftara is preferred, because that of P'kudei, except for the first two p'sukim,is the Haftara of the second day of Sukkot. Ah! Here's where it gets tricky. We don't have a Haftara on our second day of Sukkot. So the custom is to read the Haftaras of Vayaqhel and P'kudei (which are continuous portions of the Navi, on either Vayaqhel or P'kudei, whichever is not one of the Four Parshiyot. Following? There is also a rare year that Vayaqhel is Para and P'kudei is HaChodesh. Bottom line. Some shuls (in Eretz Yisrael) will read the whole 33 p'sukim. Others will read the Vayaqhel haftara plus the first two p'sukim of P'kudei's haftara (which are not read on the second day of Sukkot).

Now with all that said, the obvious choice of this part of M'lachim Alef for the Haftara is the analogy: Moshe Rabeinu is to the Mishkan as Shlomo HaMelech is to the 1st Beit haMikdash. That's the broad picture. When you look at detail, there are many similarities between the Haftaras and both Vayakhel and P'kudei.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 176 (part five) • Gambling Obligations

In our last lesson we discussed the penalty aspect of asmachtah. The lesson stated: "There is also the penalty event. We discussed one aspect of the penalty event, where the condition is an act solely within the control of the promisor to perform. There are other aspedcts to this type of asmachtah.

I would like to discuss a related topic, that of gambling obligations. Before setting forth the halachah regarding the enforceability of gambling losses, I would like to set forth a few quotations from Maimonides regarding gambling.

In Laws Dealing with Robbery and Lost Property, chapter 6, he writes:

7. The Sages have prohibited certain courses of conduct as being forms of robbery. If a person does these things, he is considered a robber by the authority of the Rabbis. For example, pigeon fliers [who bet on the outcome of their races] and dice players, losers by their own free will the person is deemed a robber on the authority of the Rabbis. Since he takes the money from the others without doing anything except the game, he is deemed a robber. Similarly if they bet on which animal or bird can run faster and the winner will receive a set amount or make any other similar type of bet, this is forbidden and deemed robbery by the authority of the Rabbis. In Laws of Evidence, chapter 10, law 4, Maimonides writes: A dice player is not qualified [to testify in Beth Din] if he has no other livelihood. Since he does not contribute anything for the welfare of society, the assumption is that he makes his livelihood only from dice playing, which is a form of robbery. This holds true not only for dice players but also for those who gamble with nutshells and pomegranate peels, ...and to those who bet on animal, beasts, or bird racing ...provided that the person has no other occupation.

Assuming that one does gamble, what are the rights of the winner to collect his winnings from the losers? It was stated above that gambling cases may not be asmachtah since the gambler, before beginning the game, has the requisite intent to be bound by his promise to pay the other party on the condition that the other party is the winner. There is an opinion that gambling is not asmachtah if the players, by an act of kinyan, agree that losers shall pay the winners the amount of money lost. If they are playing on credit, that is, they will pay when the entire gambling has been completed as evidenced by a score sheet, or they will pay some time in the future, this is asmachtah and not binding (if no kinyan has been performed). If they are playing on credit, the losers are not obligated to pay the winners even if collateral security has been given by all of the players to ensure that they will pay if they lose. If there is no underlying debt, there is no collateral supported by debt and the right to the security does not exist.

This is not to be confused with a kinyan for the moneys to belong to the winner, since moneys cannot be acquired with a kinyan of handing over a handkerchief. Since the average gambler is little likely to know this distinction gamblers can bind themselves to pay the winners by a handshake. That is equivalent to a handshake in buying and selling in those places where the custom to conclude a sale is by handshake. Or else the handshake may be equivalent to an oath to pay the winner and this is binding even in situations where there is asmachtah. If the players are playing for cash and they place their money on the table and move the money from one to another along the table, this is not asmachtah. The intermingling of the moneys is the equivalent of a kinyan. There is an opinion that holds that the table must belong to all of them to make it binding for the winner to take the win- nings. The majority view, however, is that by all of them playing on this table, they all are deemed to have a share in the table for the purpose of the games. They are deemed partners by the pleasure each derives from playing and sharing his pleasure with the other players.

In those situations where gambling is held to be asmachtah, this holds true even if the players at the outset stated that the winner should acquire the winnings ''as of now."

Reuven sues Shimon for $100. Shimon defends on the grounds that Reuven's claim is for a gambling debt in which the gamblers gambled on credit and therefore it is asmachtah and not collectible. If there are witnesses to support the loser's allega- tion or if the winner admits this, then judgment will be entered in favor of Shimon.

However, if there are no witnesses to support Shimon's contention and Reuven claims that the debt is from a legitimate business or from a loan, then there are several possibilities. If there are two witnesses who can testify that Shimon admitted to them that he owes Reuven $100 not from a gambling debt, judgment will be rendered in favor of Reuven. If there is one witness who can testify that Shimon admitted to him that he owes Reuven $100 not arising from a gambling debt, Shimon may take a Torah oath and win the case. If there is no person to testify that Shimon had in his presence admitted owing Reuven $100, Shimon will take a hesseth oath and win the lawsuit.

Reuven makes a promise to Shimon that is asmachtah and thus Shimon cannot enforce the promise against Reuven. Shimon asks Reuven to bind himself to the promise by means taking an oath that he will fulfill his promise. Or Shimon may ask Reuven to bind himself with a handshake in those communities where a handshake signifies acceptance of an obligation to fulfill a promise. There is an opinion that such actions make the promise binding on Reuven even though it is asmachtah. The same applies to a document if the promisor writes that he is bound to his promise under the gravity of excommunication and by a Torah oath. The oath binds only the promisor, not his heirs if the promisor dies. If the promisee dies the promise must be kept for the benefit of the promisee's heirs.

If a person vows a gift to charity or to poor persons, even if the promise is asmachtah, he is bound to keep his promise. If the poor person dies, the promisor need not give the gift to his children.

After having read these last few lessons dealing with asmactah, when you hear these words being recited at a wedding toward the end of the reading of the kethubah, I hope you have a better under- standing why those words are included in the kethubah.

The subject matter of this lesson is more fully presented in Volume VI Chapters 207 of"A Restatement of Rabbinic Civil Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
Paying Workers on Time - part 1
The Torah warns us in several places to pay workers right away. In fact, the Shulchan Arukh states that there are five negative and one positive commandment which one may transgress by delaying wages (CM 339:2). While it is understandable that it is praiseworthy to pay on time, it is interesting that the Torah so emphasizes this admonition. This emphasis is especially noteworthy since the Torah generally favors the debtor over the creditor, and emphasizes the importance of not being overly aggressive in collecting debts.

The reason for this requirement is explicitly mentioned in the Torah: "Give him payment the same day, don't let the sun set on it; for he is poor, and he bears his soul for it" (Devarim 24:15). But what does it mean that the worker "bears his soul"? The simple meaning is that his soul longs for the money, so that he can buy necessities, and this is the explanation of Rashbam and others. But Rashi cites a Midrash with a different understanding: "For this payment he bears up his soul to die, [for example] by climbing a ramp or hanging from a tree". According to this explanation, the worker deserves to get his pay right away because he risked his life for it. (Onkelos translates that the worker "gives over his soul" for the payment, which is a similar idea.)

Rebbe Natan of Breslav, basing himself on the teachings of Rav Nachman, points out that most hired work is not really very physically dangerous. However, the world of work is risky from a spiritual and a social point of view.

From a social point of view, the hired worker is in many ways likened to a slave. We know that in general that hiring is like temporary buying (source?), so that the worker would be like a temporary slave; furthermore, we learn from the verse "For the children of Israel are slave to Me" that a hired worker must be allowed to quit when- ever he likes so that his status is not completely reduced to that of a slave (BM 10a).

The worker in a very real sense gives up his life as a free person in order to earn his daily wage. And as long as he is not paid, then his degraded status remains evident; we can not distinguish him from a Hebrew slave. Only when he receives his pay is his free status fully restored. (Based on Likutei Halakhot Breslav Sechirut Poalim 1.)

This insight can explain the dichotomy between this debt and other debts. As we explained in a previous column, the debtor is generally likened to a slave, due to the personal lien which applies. As we learn in Mishlei, "The borrower is a slave to the lender". The Torah's abhorrence of servitude results in a series of laws which are lenient to the borrower to keep his status from being reduced to complete subjugation, for example release of debts, prohibition of interest, limitations on taking pledges, and so on,

However, in the case of a debt of hire the implicit servitude is completely opposite: it is the worker, who is the creditor, who is depicted by circum- stance as the subjugated party; as long as he is not paid, circumstances portray him as a veritable slave, working yet receiving nothing in return. So the very same principle of ameliorating servitude leads to the opposite conclusion: we have to side with the creditor to aid him in collecting the debt as soon as possible. (Likutei Halakhot Breslav, Nedarim 1)

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

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

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

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

Q I will be on the island of Maui (Hawaii) on Shabbat. Do I need an eiruv in order to carry? (Maui is an island, with a population of over 100,000, that is not connected by bridge to any other land).

A In order to carry in an area, there firstly need to be walls (physical or halachic, i.e. the eiruv) surrounding one on all sides. I understand the question, that the fact that Maui is an island might make it considered surrounded by walls. The gemara (Eiruvin 22b) raises the question that there should be no reshut harabim (public domain) in the world, because, looking far enough to each side, every place is surrounded by ocean. We should point out that a body of water is not in and of itself like a wall, but the steep incline that certainly exists under- water is considered a wall, even though it is covered over by water (see Shulchan Aruch, Orach Chayim 363: 29 and Mishna Berura, ad loc.).

The gemara, which rejects this possibility, does not delineate why and when the oceans do not preclude the status of reshut harabim. Several rishonim point out that natural walls are less significant than man-made walls. Tosafot (Eiruvin, ibid.) says that natural walls are uprooted by the movement of all the masses of people within these distant walls. The Ritva (ibid.) says that to be considered surrounded by walls, the walls need to be close enough that a person feels contained by them. Either way, in Maui, which has over 100,000 inhabitants and, while seeming small on the globe, has an area of approximately 2,000 sq. kilometers, the natural walls of the shore do not count. There are another few rabbinic-level laws which would require one to have an eiruv. The walls must not have gaps of more than ten amot between them, which is a problem, because the incline of the ocean floor is probably not uniform. The area must be enclosed at least partially by man-made walls that were built specifically for the purpose of people living within. These sections of the wall must connect to the wall that surrounds on all sides (see Shulchan Aruch OC 358). There cannot be large areas of agricultural or uninhabitable areas within the area (ibid.). Even if the walls were valid, there is still a need for the second part of the eiruv, which is the box of matzot which is acquired on behalf of all the Jewish inhabitants (OC 266).

There also needs to be a renting of permission for Jews to carry from an authorized representative of the non- Jewish inhabitants (OC 382). This needs to be done by an experienced rabbi. It is worthwhile to check if there is a small Jewish community, with, if not a small eiruv, at least other important religious services.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Rite and Reason by Shmuel Pinchas Gelbard
In Yerushalayim, it is customary to wear Shabbat/Yom Tov clothing on Purim.
Reason: In accord with what the pasuk says (Esther 9:19): that Purim should be treated as a day of joy, drinking, and Yom Tov.
It is customary to eat seeds on Purim night after the Megila (Shulchan Aruch).

Reason: This is in remembrance of the seeds that were eaten by Daniyel and his companions when they were in the king’s house (see Daniyel 1:16). Similarly, regarding the pasuk (Esther 4:5): “And Esther called in Hatach...” Our Sages say that Hatach was Daniyel.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
There are those who keep [observe] the pleasant and easy parts of the Torah for themselves, and leave the difficult parts for others [to observe].
- Rabbi Menachem Mendel of Kotzk

Old age is not always a result of years. There are those who are born old. After all, I have seen stale dough baked with my own eyes.
- Rabbi Tzvi Hirsch of Tomashov

A perpetual pleasure is no pleasure at all.
- Rabbi Moshe Leib of Sassov

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Shimon the Maggid was once invited to address a certain community and offer guidance in what the townspeople could do to improver themselves. “I’m wiolling to do so”, said R’ Shimon, “provided the community arranges a loan of 50,000 rubles for three days, to be repaid the day after my address”. As R’ Shimon was known everywhere as a scrupulously honest man, the community elders had no problem raising the required amount.
R’ Shimon delivered a discourse the likes of which had never been heard before. Everyone was moved to tears, and all pledged themselves to improve in their ways, both between man and man and between man and HaShem.
The next day, R’ Shimon returned the 50,000 rubles. The elders of the community were surprised to see that he gave back the exact same notes and coins he had borrowed three days earlier, and asked R’ Shimon for an explanation.
“You see”, said R’ Shimon, “a poor man is naturally intimidated by the wealthy, and I was afraid that in my speech I might not have the courage to castigate the rich for their wrongs. With 50,000 rubles in my possession, I felt absolutely no compunc- tion about castigating anyone.”

The danger point in imitating G-d is coming to feel like Him. - From A Candle by Day by Rabbi Shraga Silverstein

G’matriya Twins
V'YA'AS ET ME'IL H'EIFOD MAASE OREG KLIL T'CHELET (SHMOT 39:22) (PARSHAT P'KUDEI)
And he made the ME’IL (of the Eifod) woven, entirely of T’CHEILET wool.
The Gemara in two places (at least) states the the ME’IL atones for the sin of LASHON HARA.
SLACH NA L'AVON H'AM HAZEH K'GODEL CHASDECHA V'KA'ASHER NASATA L'AM HAZEH M'MITZRAYIM V'AD HENA (BAMIDBAR 14:19) (PARSHAT SHLACH)
With Your great love, forgive the sin of this nation just as You have forgiven them from [the time they left] Egypt until now. With these words, Moshe Rabeinu petitioned HaShem to forgive the people for CHEIT HAMERAGLIM, the sin of the spies — which was a sin of LASHON HARA.
These two p’sukim are G’matriya Twins, each having the numeric value of 2586.

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA
With the porcupine piece 2 weeks ago, several people asked about the difference between porcupines and hedgehogs. There are several web- sites that deal with that question and all seem insulted by it. They aren’t alike at all. Yes, they both have quills, but that’s where the similarities end. And their quills aren’t even similar. P is a large rodent. H is a small insectivore. Behavior, habitat, diet - all diff.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
"These are the accounts of the mishkan, the mishkan of the testimony" (Ex. 38:21)
The words "mishkan of the testimony" are really an abbreviated way of saying, "the mishkan which contained the tablets of the testimony" which is what the tablets on which were written the Ten Commandments were usually called (Ex. 25:16), that is to say, the tablets which testify to the covenant between God and Israel.

The midrash, however, finds here the thought that perhaps there is a sense in which the mishkan itself, by virtue of what is done therein, can "testify" to all the world that the Divine Presence dwells in Israel and that God can be found in ordinary human experience.

But how were the people able to achieve this? In its answer, the midrash connects this question to the problem of the "surplus" NOTAR. It should be remembered that when Moshe called for contributions of materials for the mishkan, we are told: "For the material was sufficient for all the work and there was left over" (Ex. 36:7). So Moshe asked Hashem: "What shall we do with the surplus?" Hashem said to him: "Go and make with it a mishkan of the testimony" (Levit. Rabbah 51:2).

Had the people not been so generous and had given just enough, then the end result would have indeed been a complete mishkan: functional, aesthetically pleasing and halakhically kosher. However, it would not have been MISHKAN L'EDUT, it would not have radiated any message of kedusha or shechinah to the outside world. For human constructions can radiate spirituality only when it is recognizable that something "extra", a special enthusiasm, a readiness to sacrifice has gone into the effort.

We, in our day, have been called upon to build a national mishkan, a Jewish state in Eretz Yisrael. B.H., it has grown and developed with a Jewish population of close to 5 million! It is extolled as an economic powerhouse, as a regional super power, as a city of refuge, but it is still not a MISHKAN EDUT For there is no spiritual "surplus" NOTAR The only ones who can achieve this are religious Jews who recognize in the state of Israel the "hand of God" and the fulfillment of Torah prophecy. It is good to contribute funds, buy vacation homes, visit periodically and send our young people to study in Yeshivot - but the "surplus," that extra dedication will become visible and begin to radiate only when religious Jews begin to make aliyah in waves. Only then will the world realize that it is spiritual values that lie at the heart of Jewish homecoming. - Rabbi Shubert Spero, Jerusalem • TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

From the Desk of the Director
In Parshat P’kudei, the final account of the building of the Mishkan is narrated. Interestingly, as the text unfolds we find the phrase, "As G-d had commanded Moshe" recurring no less than 18 times.

Ba’al Haturim teaches us that this repetition was Hashem's response to Moshe's plea to have his name wiped out from "the Book that You have written". Generally inter- preted to be the Torah, Rashbam suggests that Moshe actually meant the Book of Life. Indeed, the Sforno suggests that Moshe was ready to transfer his merits to Bnei Yisrael so that after the Sin of the Golden Calf - they may live!

Rabbi Dessler once commented that it is this attribute of self-sacrifice, so characteristic of Moshe, which is the prerequisite that gives us the right to pray before G-d. Rabbi Menachem Recanati elaborates: When we express our human desires in prayer, we really have no concept of the daily miracles already performed for our benefit. In a way, to cry out for more is presumptuous.

Ideally, therefore, prayer should involve a degree of self-effacement, a lowering of egocentric expectations, and a humble resignation to the will of G-d. After all, asks Rabbi M. Miller, is this not the legacy that Moshe left to us all?
Shabbat Shalom, Menachem Persoff, Director, Israel Center

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

“Snow, Snow, Beautiful Snow…”
A week and a half ago, during the recent Jerusalem blizzard, I plodded through the snow to participate in our daily 6:10am Minyan. Usually it takes me about three minutes to walk from my apartment to our Beit Knesset; on that particular day, it took me fifteen minutes. I slowly trudged through frozen snow, attempted to avoid hidden puddles (for the most part unsuccessfully) and edged my way ever so carefully to avoid slipping. (Shovel snow? What means shovel snow?) After davening, when we were putting on our boots, coats, scarves, hats and gloves, one of the regular Mitpallelim came over and asked, "What did they do in the Beit HaMikdash when there was a snow storm?" While they did not close the Beit HaMikdash down because of snow or heavy rain, nevertheless, there were definite logistical problems...

First of all, the kohanim froze. There is no other way to put it; they froze. The kohein wore four light linen garments, Bigdei Kehuna, while performing the Avoda in the Beit HaMikdash. He wore a tunic (Kutonet), sash (Avneit), turban (Migba'at) and breeches (Michnasayim) and that's all. These garments were thin and did not provide much protection: they provided even less warmth. kohanim were strictly forbidden to add additional layers underneath their clothing (such as thermal underwear) because halachicly there could be no interposition between their bodies and the garments. If there was such an imposition, the Avoda was invalidated.
Even a bandage is considered an imposition between the kohein’s body his priestly garments and would invalidate the Avoda. It is interesting to note the Talmudic discussion as to whether the kohanim wore Tefillin while they were serving in the Beit HaMikdash. Apparently, kohanim wore the Tefillin Shel Rosh which was not considered an imposition but not the Tefillin Shel Yad which was considered an imposi- tion (Zevachim 19a). They also could not add extra layers on top of their Bigdei Kehuna. No coats, no scarves, no gloves.

In addition, kohanim were had to go bare- foot on the cold, wet or snow-covered stone floor of the Azara; they could not put on boots, shoes or sandals. (The source for this ruling is Shemot 3:4. When Moshe neared the Burning Bush. G-d said to him, "Do not come closer, remove your shoes from your feet, for the place upon which you stand is holy ground." From this, the law was derived that the kohanim must go barefoot in the Beit HaMikdash which was also holy ground (Zevachim 24a). You can imagine that barefoot kohanim, clad in four linen garments, would feel very chilly.

To the north of the Azara was the Beit HaMokeid - the Chamber of the Hearth - a domed building which served as a hostel for the kohanim. Tif’eret Yisrael comments, "There was a large fire fed by massive logs in the Beit HaMokeid where the kohanim who went barefoot on the marble floor would come and warm themselves." (Middot 1:1 TY 3)

Unlike a baseball game, Lehavdil Elef Havdalot, Avoda in the Beit HaMikdash was not called because of bad weather. If it was raining or snowing when the time came to bring one of the Temidim, the twice-daily obligatory burnt offerings, it made no difference. Temidim were not cancelled. And miraculously, the fires on the Mizbei- ach were never extinguished (Avot 5:7).

The Kevesh (ramp) leading to the top of the Mizbei'ach was very slippery on a rainy or snowy day exposing the barefoot kohanim to serious injury. The Mishna states "They may scatter salt on the Kevesh (even on Shabbat) so that (kohanim) should not slip" (Eruvin 10:14). Sifri (Devarim, Ki Teitzei 66) surprisingly notes that the Kevesh was one of the three places which were excused from the Mitzva of Ma'akeh, the obligatory protective fence usually erected around flat roofs and other dangerous areas to prevent injury (Devarim 22:8). Tif'eret Yisrael maintains that the "edges of the Kevesh were somewhat higher (than its flat surface thereby serving the same protective function as a fence) and prevented the kohanim from falling off (the Kevesh) as they ascended to (the top of) the Mizbei'ach" (Middot 3:3, TY 30).

It was potentially even more dangerous for the kohanim to walk on the Soveiv - the ledge which circled the Mizbei'ach, especially in inclement weather. The Soveiv was a narrow walkway for the kohanim to enable them to circumambulate the Mizbeiach. It rose roughly the height of a one-story building above the ground. There are no references in our sources to a Ma'akeh at the edge of the Soveiv. Here too, Tif'eret Yisrael hypothesizes that the surface of the circuit ledge was curved upwards at its outer edge, forcing the kohanim to lean inwards towards the wall of the top platform of the Mizbei'ach as they walked, thus minimizing the risk of falling (Middot 3:1 TY 8).

Did the Leviyim “sing in the rain”? We have seen that the omission of the Shira (Levitical singing of psalms and music) which accompanied the Temidim, while important, did not necessarily invalidate the korban. Did wet shivering Leviyim sing under some sort of improvised umbrella or covering? We know that the vocal singing was considered of greater importance than the musical accompaniment; so is it pos- sible that the Leviyim just sang and did not expose their instruments to the elements? Our sources are silent; we don’t know.

Philo, the Hellenist-Jewish philosopher, witnessed Leviyim "sweeping porticoes... (to) insure cleanliness". We can easily picture these very same Leviyim clearing the Azara and Temple grounds of snow. Possibly, teams of kohanim removed snow from the Mizbei'ach, the area between the Mizbei'ach and the Bayit and other areas where non-kohanim could not enter. The Leviyim who did guard duty - especially Mishmeret Laila, (the night shift) - bundled themselves up (this was permitted), stomped their feet and rubbed their hands together in an attempt to keep warm. Probably a few fires were lit at strategic places for their benefit.
All the night's accumulation of snow was removed before the massive gates of the Azara were opened for the new day. The morning Tamid was offered on time and as snow continued to fall, the Avodot of the Beit HaMikdash would continue - uninterrupted.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

Towards Better Davening and Torah Reading
Mini-version of the column this week. Three prominent examples of the DAGESH dropping from a PEI at the beginning of a word, which follows a word in the same phrase that ends with an ALEF, HEI, VAV, YUD. The three come in close proximity. This week: EILEH F’KUDEI (not P’KUDEI). A little over a week later: Therefore, they called LAYAMIM HAEILEH FURIM. And a few days after that, V’YIKCHU EILECHA (CHAF SOFIT with KAMATZ behaves like the word ends with a HEI) FARA ADUMA...

Parsha Pix
Adding machine is for the tallies of the donations of the materials to the building of the Mishkan.
Kohein Gadol is for the description of the fashioning of the secial garments.
The linen turban carries the number 6 as a pun, since SHEISH means 6 and linen.
The Shulchan won the raffle to see which part of the Mishkan would be in this ParshaPix, representing all the other parts.
Water faucet is for the KIYOR, and the fact that the sedra contains a restatement of the command to the kohanim of washing their hands and feet before doing Avoda.
The oil can was for anointing the kohanim and all the vessels.
The cloud with the do not enter sign is from the end of the sedra.
The fire is mentioned as the nighttime guard and guide.

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

Last week’s (VAYAKHEL) TTriddles:
[1] In a fortnight plus, his grandfather's head gets big
[2] Looks like the carpenter was deaf
[3] Moshe - Shabbat & Mishkan; Similarly who - what?
[4] Route 652, named for him and his father

And the envelope please...
Modest selection of TTriddles this week, and kind of easy-ish, compared to some of the TTriddles of recent past.
[1] A fortnight is two-week’s time. I use words like that to mollify some of the TT readers of non-American, albeit Anglo origin, who complain about the Americanisms - especially baseball references - that appear from time to time. A fort- night plus is, of course, a reference to Purim. The answer to the TTriddle is Bezalel, whose grandfather was CHUR. The word, not the name, appears in the Megila with a big CHET (which is the head of the word CHUR). It is considered as a REMEZ to the eight garments of the Kohein Gadol that Achashvei- rosh arrogantly wore to mock G-d and the people of Israel.
[2] CHARASH, meaning woodwork, whose root CHET-REISH-SHIN, is the same root as DEAF, as in CHEIREISH. Targum Onkeles on CHARASH is NAGAR, Hebrew for carpenter. So it looks like the carpenter is deaf.
[3] The word VAYAKHEL occurs only one other time in the Torah, besides the gathering of the people by Moshe to hear about the building of the Mishkan, preceded by the reminder of the supremacy of Shabbat. Moshe gathered KOL ADAT BNEI YISRAEL. Korach gathered the EIDA in his challenge of the authority of G-d and Moshe. The word appears several more times in the rest of Tanach with Rechavam, Yirmiyahu, and David HaMelech, but they who were gathered were the house of Yehuda, Shevet Binyamin, the Nation, all of Israel, and the leaders of the people. Moshe and Korach both gathered the EIDA, albeit for different purposes. And they are the only two associated with the word Vayakhel in the Torah.
[4] Route 652 connects Zichron Yaakov with Binyamina. The former was sponsored and developed by Baron Edmond de Rothschild. It was named in memory of the baron’s father. Binyamina was named for Rothschild himself. He is buried near Zichron in what is known as Ramat HaNadiv, which contain magnificent gardens. The baron was known as the NADIV - a term that recurs in Vayakhel.
We had several three-out-of-four solution sets, but honors (and prizes) this week go to DM, who came out of his slump with a 4-for-4 game.

This week's TTriddles:
[1] Final split - there is a mouth
[2] Grape skins with another of the Seven
[3] “Format, Style” or “Format, font, effect” for three things
[4] Group 11, a.k.a. group 1B except for... what?
[5] Indicates its successor’s longevity
[6] Reminds us a lot of a bigger closer, with a small reminder of a different but equal closer - sort of.
[7] Can be read as acknowledgement that the Mishkan was only temporary

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

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

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

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

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

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

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

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

Purim Goodies from Herby's Bakeshop, Mehadrin, Rabbinate of Binyamin Reigion
Hamentaschen: 18NIS per ½-kilo pkg - Apricot, Apple, Poppy, Date, Whole Wheat
Apple Pie: 30NIS
Pecan or Blueberry pie: 35NIS
Challot: whole wheat or sweet white• Small fancy - 12NISLarger break-a-part - 16NIS
Pick-up on Monday, March 17thTaanit Esther, 9:00am to 4:00pm • Call or email your order to trochel@netvision.net.il
Herby’s for Purim —It ain’t just hamantashen!`

NESTO - Native English-Speaking Teen Olim
There was once a Jew who decided to leave his community. He no longer took part in the community events, he took his children out of the community schools, and he decided to live by his own rules and boundaries. One day the Rabbi came to his home, walked over to the fireplace and pushed a coal deeper into the flames of the fire. The fire quickly burned through the coal and the coal disappeared. Without saying a word the Rabbi then left the Jew's home.
The Jew is to learn from this that without the community you cannot survive. You are just a small piece of a much bigger puzzle. If one piece is lost the puzzle will never be whole and there will never be someone who can take his place. One piece alone has no purpose and it will most likely get lost. If we don't stand united as a nation, we too may not survive.

Junior NESTO just experienced another fantastic Shabbaton. The theme of the Shabbaton was Achdut Yisrael. After spending almost 48 hours together, the feeling among us was definitely one of Achdut. And just as Junior NESTO continues to grow and strengthen every week, so will Israel.

We began our activities with the Aliya process. We each received a special passport and boarded the plane we finally landed and met an extraordinary couple Varda and Golan, who introduced us to Israel. Our next stage was going to Ulpan, where we observed the difficulties of the Hebrew language; slowly we became an inseparable part of Israel. Once we felt the closeness and the longing for Eretz Yisrael, we concluded that there's no other place for us Jews and we must stand united to keep it alive - AM ECHAD B'LEV ACHAD

Thank you to all the Madrichim and special guests for making it such an unforgettable Shabbaton.

We decided that it's about time a NESTOer contributes to our column in TT. Please welcome Daniel Gindis:
Mimi: What do you have to say after all these years in NESTO?
Daniel: NESTO is a great place for kids and young adults to meet new people and hang out with their friends in a positive environment, where it is fun, entertaining, yet spiritually lightening and educational.
If NESTO didn't exist, certain people wouldn't be who or what they are today. NESTO's existence means people who are what they are as opposed to what they wouldn't have been had they not, who is what, thanks to NESTO. (If you understood that, please let me know).
Mimi: If NESTO didn't stand for Native English Speaking Teen Olim — what would it stand for?
Daniel: Not Exactly Standard Taking Options for Tuesday night activity.
Mimi: Who, as far as you can recall, is the longest NESTO member still involved?
Daniel: I can't be sure, but probably Zvi Pack!
Mimi: Lastly, what does NESTO need?
Daniel: a mascot and a slogan. One thing it definitely doesn't need is Ruach and Sabab!
That's all from us for now,Shabbat Shalom
Nesto is looking for a part-time PROGRAM CO-ORDINATOR: Job Requirements: Experience in Education & Hadracha, especially with teenagers • flexible hours, Fluent in Heb. & Eng. • Computer Literate, Minimum age 22 • Send C.V. by fax to Chaim Pelsner at 02-566-0156
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 250 • fax: 561-7432 • chaveabrahams@hotmail.com • Chaim Pelzner, Director, Chave Herschberg, Coordinator, Mimi Edel, Bat Sherut, NESTO is partially funded by the Jewish Agency for Israel

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Rochel at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Rochel at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Our next Israel Center In-House Shabbaton will be a BIG ONE Register now for the SHABBATON HAGADOL; Shabbat Parshat Metzora-HaGadol, April 11-12 • Let us do the cooking for you... and help you review the Laws, Customs, & Concepts of Pesach and the Seder; Watch for further details - but don’t wait to sign upwe’re on a first come - first served basis and we’re limiting numbers

Speaking of Shabbatonim... here’s a note we received from a participant of our most recent in-house Shabbaton:
Dear [Israel Center],
The Shabbaton was so special! [Your staff] were perfect hosts and made everyone feel welcome. The program (and food) were SO good - especially the play which brought the whole group together.
Thank you... for a memorable Shabbos. - S.H.

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

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

The following is information about a tiyul, not ours, but one we thought you might enjoy...
Walking Tour of theNeighborhood of Kiryat Shmuel, Guided by Shabtai Zecharia, Esq. • Tuesday, March 11th, 3:30pm; Free of Charge • Tour is in HEBREW • Meet on Rechov HaNasi across from the President’s Residence; Learn the history of the neighborhood, its first homes, shuls, and its residents of today and yesteryear.Also, contrasts with Rehavia and Shaarei Chesed

For reservations at the hotels listed below or any other Israeli hotels, please call Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
You deserve a mini-vacation... Don’t you?
Dan Pearl, Jerusalem , valid March 9-13, 435NIS per night, per couple, B/B
David Citadel, Jerusalem, valid thru March, Two-night Midweek Package: 1350NIS per couple one night H/B; one night B/B
Renaissance, Jerusalem, valid thru March, Two-night package: 800NIS per couple, B/B, includes entrance to the health club and indoor pool
Neptune, Eilat, valid March 9-13, Two-night Midweek Package: 585NIS per couple, B/B
Hyatt Regency, Dead Sea, valid March 9-13, 625NIS per night, per couple, H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT560
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

SHABBAT DAY
Shabbat Afternoon Shiur (4:00pm); Special guest speaker: Dr. Jeff Lichtman, National Director, Orthodox Union’s National Jewish Council for the Disabled who will speak onThe Disabled in Jewish Law • Drinks • Mincha follows shiur (5:00pm)

Motza’ei Shabbat
Motza’ei Shabbat, March 8, 8:30pm • 20NIS per person • Concert by Naftali Abramson & his band Ayala Shlucha • Come join us with your friends and the chevre from the "Yachad" Shabbaton Separate dancing • Naftali's new album "Todah" will be on sale

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

SUNDAY
Sunday, March 9, 9:00am-5:00pm • Emotional Freedom Techniques; Stress and trauma relief self-help training with immediate, profoundly effective results. Bring several big problems today and expect to make progress! Successfully cope with the war fears and anxieties, and when nothing else helps Physiological, scientifically proven, and applied simply with your own hands This remarkable tool will change your life — today you will gain sufficient skills to proficiently apply EFT for yourself and others Reduce your family health care costs, and best of all---NO pills,machines, or gimmicks to buy www.EFTIsrael.org • www.IsraelTraumaCare.org • info. and preregistration: 054-311-711 or 02-992-0440 • 120NIS donation to Amuta Israel Trauma Care / EFT Israel
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen
Sunday, March 9, 8:00pm • ADHD, Self-esteem and the Technology Culture; Tools for teachers and parents to help the ADHD child at home and in the classroom with Rabbi Shlomo Kory

MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • Rambam's 13 Principles with Rabbi Zev Leff
11:36am • (men & women) • Jewish History - Bayit Sheni period: The Great Revolt - at the Threshold with Dr. Henry Goldblum
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
Lecture Series in Hebrew at 7:30pm on AN Introduction to the World of the Temple in Jerusalem by Rabbi Menachem Makover
Monday and Tuesday, 7:30-9:30pm, March 10-11 • Mask Making for Purim • 50/60NIS

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Purim in Aggada and Halacha • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
NEW CLASS at the ISRAEL CENTER • Tuesdays at 8:00pm • Guide to the Concepts, Laws,and Practices of Shabbat by Rabbi Yehoshua Freilichm Dean, Be’er Miriam College, Har Nof • Emphasis on practical matters, but Hashkafa will also be examined • Each class will stand on its own • Open to men and women
Monday and Tuesday, 7:30-9:30pm, March 10-11 • Mask Making for Purim • 50/60NIS

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • The Aguna Problem with Rabbi Macy Gordon
10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, March 12th, 7:00-9:30pm • Root & Branch Association (in cooperation with the Israel Center) - Root & Branch Lectures
7:00pm: “Bringing Israel's Message to the World” by Mr. David Marks, Founder and Chairman Israel Hasbara Committee [www.infoisrael.net]
8:00pm: Break for Questions & Answers and/or Snack/Dinner
8:30pm:“U.S. Pressure on Israel: Reality and Myth” by Mr. Yoram Ettinger, Consultant on Policy Planning to the Minister for Internal Security; former Minister for Congressional Affairs, Israeli Embassy, Washington, D.C.; former director, Israel Government Press Office, Jerusalem "Jerusalem Boardroom" newsletter www.hubert.co.il], "Jerusalem Cloakroom" newsletter [www.acpr.org.il] • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10
7:30pm • Jewish Philosophy Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam’s approach to Darchei Emori and Segula with Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Please note: The Israel Center Cafe will be open on Wednesdays - 10:00am to 9:00pm for snacks and meals. Enjoy

THURSDAY
10:30am • Into the depths of the Hagada with Rabbi David J. Derovan • Regular fee • No charge for volunteers
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and... with Phil
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Thursday, March 13th, 8:00pm [Info: 053-594-535] • Monthly lectures at the Israel Center: Jewish Statesmanship by Prof. Paul Eidelberg
10:10-11:00pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

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

Upcoming at the Israel Center
Motza’ei Shabbat, March 15th, 8:30pm; What you can do to influence public opinion in the US and Israel to get off the road map to a PLO state: A systematic approach with David Bedein Israel Resource News Agency
Sunday March 16, '03 - (12 Adar Bet) at 8:00pm • On the 10th Yahrzeit of Yehoshua Jason Friedberg HY"D (Yehoshua, an immigrant from Canada volunteered to serve in Hesder unit of theGolani brigade. On Purim 1993 he was kidnapped and killed by terrorists on the Jerusalem -Tel Aviv highway while on his way to undergo an officers course test.) Insights into Megillat Esther (in Hebrew): Guest speaker: Rav Meir Lichtenstein and In Appreciation of Yehoshua by Brian Tenenbaum (in English) • Light refreshments • (Tel 02-566- 7787 or 051-639921)
Sunday, March 16th, 8:00pm • men & women invited • The Chasidic View of Purim with Rabbi Mendel Deren Director of Chabad of the Cardo
Monday, March 17th • TAANIT ESTHER: 4:00pm • Shiur by Rabbi Ephraim Sprecher; Esther's Moral and Halachic Dilemma: Adultery for the Sake of Heaven: 5:00pm • Mincha, mini-shiur, Maariv, fast-breaking refreshments • Timely and thought-provoking lectures and articles at www.geocities.com/rabbisprecher
Tuesday, March 18 • Purim Extravaganza for Kids • 10:00am - 1:00pm
Join us on
Wednesday, March 19, 8:30am • Purim Morning • Shacharit • Torah ReadingMegila • Refreshments
Thursday, March 20, 8:00pm; Premiere Performanceof the Israel CenterMen & Boys’ Choir under the leadership ofYisrael Shwarzstein and a mini-lecture on theChoir in the Beit HaMikdashby Catriel Sugarman
Sunday, March 23, 8:00pm • The Odd State Out: Israeli Idiosyncrasies in the Family of Nations with Ambassador Yehuda Avner
TUE. March 25, 8:00-10:00pm • My dream is “That every Jew will know his self-help tool” Change your life with TAT (Tapaz Acupressure Technique) Eliezer Spetter, TAT, EFT Trainer invites you for an introductory evening.

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

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