Halachic Times for Jerusalem Israel Summer Time
Correct for TT #582 • Ranges are for THU-THU, 23-30 Menachem Av - August 21-28
Candle lighting - 6:40pm (earliest - 5:54pm)
Havdala - 7:54pm (Rabbeinu Tam - 8:30pm)
Earliest Shacharit 5:15-5:20am
Sunrise - 6:07-6:12pm
Sof Z'man Kri'at Sh'ma - 9:24-9:26am (8:36-8:38am)
Sof Z'man Shacharit - 10:30-10:30am (9:58-9:59am)
Chatzot (halachic noon) - 12:42-12:40½pm
Mincha Gedola (earliest Mincha) - 1:16-1:14pm
Plag Mincha - 5:54½ - 5:48pm
Sunset - 7:22 - 7:13½pm (7:17-7:09pm)

Shabbat times for other cities: (R'ei)
Candles (earliest) city Shabbat out
6:58pm (5:56) Raanana 7:55pm
6:56pm (5:55) Beit Shemesh 7:54pm
6:57pm (5:56) Netanya 7:55pm
6:57pm (5:56) Rehovot 7:55pm
6:38pm (5:56) Petach Tikva 7:55pm
6:57pm (5:55) Modi'in area 7:54pm
6:56pm (5:55) Be'er Sheva 7:54pm
6:55pm (5:54) Gush Etzion 7:54pm
6:57pm (5:55) Ginot Shomron 7:54pm
6:40pm (5:54) Maale Adumim 7:52pm
6:50pm (5:54) Tzfat 7:55pm
6:56pm (5:55) K4 & Hevron 7:55pm

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...

This Shabbat we “bench” Rosh Chodesh Elul, which will be next Thursday and Friday. Someone pointed out that AV (ALEF-BET) can stand for ELUL BA, Elul is coming. And so are the Yamim Nora'im

ROSH CHODESH ELUL YIHYEH B'YOM CHAMISHI UV'YOM HASHISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
The Molad of Elul will be on Wednesday afternoon, 43 minutes and 4 chalakim after 3:00. This is how it is announced:
HAMOLAD YIHYEH B'YOM RVI'I ARBA'IM V'SHALOSH DAKOT V'ARBA'A CHALAKIM ACHAREI SHALOSH ACHAR H'TZAHARAYIM
The Molad will be Wednesday afternoon 43 minutes and 4 parts after 3.
In Rambam notation: DALET 21:778. DALET is Wednesday, 21 hours is the 15 of 3:00pm and another six, since Rambam counts hours from sunset i.e. 6 hours before midnight, not from midnight.)
This translates to 4:22pm Israel summer time
Actual (astronomical) molad is Wed. 8:26pm

LEAD TIDBIT:
Don’t do this to G-d...
The sedra begins by another presentation of “The Deal”: Blessing or the opposite, our choice. Keep the Mitzvot, blessing. Turn your back to G-d, curse. Then we have G-d’s “recommendation” about the Deal – be careful to do all the Mitzvot.

Then the Torah commands that when we enter and conquer Eretz Yisrael, we must utterly destroy the many forms of idolatry that we will find there (here). The mitzva is contained in p’sukim 12:2,3 with unusually long detail as to the extent of our obligation to eradicate all forms of idolatry.

And then the Torah takes a breath, so to speak, and almost softly, in contrast to the two previous p’sukim, states: Thou shalt not do the same to HaShem, your G-d. This prohibition has several layers of detail. First and foremost, we might say, one is forbidden to destroy a stone of the Mizbei’ach or the courtyard of the Beit HaMikdash, nor anything that has been consecrated to the Beit HaMikdash. We’ll get back to this aspect of the mitzva momentarily.

We are also taught that this Torah law includes the prohibition of erasing one of G-d’s “seven holy names”. This facet of the prohibition stands in contrast to V’IBADTEM ET SH’MAM, and you shall wipe out their names (those of Avoda Zara)...

These two forms of the prohibition seem very different from each other, but are both considered to be part of the same LAV (prohibition) because of the different phrases that make up the previous command, as mentioned above.

Rashi defines the prohibhition as not burning incense to G-d anyplace other than in the Beit HaMikdash. This too is included in not doing to G-d what is done to other gods. Then Rashi mentions the other two aspects of the prohibition, as above.

And then Rashi adds something in the name of Rabbi Yishmael, which is the real point of this Lead Tidbit. “Would it enter your mind that a Jew would destroy a stone from the Beit HaMik- dash?! (It sounds like R’ Yishmael says, NO WAY!) But rather, says R’ Yishmael, the prohibition of LO TAASUN KEIN is to avoid all types of behavior that caused the Beit HaMikdash - first and second - to be destroyed. If the Gemara tells us that it was senseless hatred between Jews that caused the destruction of the Mikdash, then it follows that one who has groundless, improper feelings of hatred for others is “destroying the Beit HaMikdash”, and is violating LO TAASUN KEIN. Sure you wouldn’t put a torch to the Beit HaMikdash, says R’ Yishma’el, but what do you think speaking Lashon HaRa is? It is destroying the Beit HaMikdash and preventing its rebuilding. No, you didn’t actually knock down the walls of the Mikdash, but you caused them to be knocked down.

It is a very powerful idea that R’ Yishmael is expressing. It is analogous to the prohibition of “striking one’s parents”. Most people would never ever physically strike their parents. But what about behaving in such a way that the parent feels as if they’ve been slapped hard across the face... or worse. Is not the child “guilty” of (the spirit) of bition?

Rashi gives us three different aspects of the prohibition of LO TAASUN KEIN, and then he gives us a powerful MUSSAR message from R’ Yishma’el. May we, by our proper behavior and attitudes, build the Mikdash, BIMHEIRA B'YAMEINU AMEN

Sedra-Stats
47th of the 54 sedras; 4th of 11 in D'varim
Written on 257.8 lines in a Sefer Torah (rank: 4)
20 Parshiyot; 5 open; 15 closed (rank: 10 tied)
126 p'sukim - ranks 13thsame number of p’sukim as Lech Lecha, but Lech Lecha ranks 23 in size, compared with 4th for R'ei
1932 words - ranks 7th
7442 letters - ranks 7th
Largest sedra in D'varim
Relatively long p'sukim (hence, jump in ranking), like most sedras in D'varim

Mitzvot
55 of the 613; 17 positive, 38 prohibition (There are even more than the official 55)Only Ki Tetze & Emor have more mitzvot

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).
NEW FEATURE: perek:pasuk for each mitzva

[P>a:b] and [S>a:b] indicate start of a parsha p’tucha or s’tuma respectively. a:b is perek and pasuk of the parsha.

Kohen - First Aliya - 17 p'sukim - 11:26-12:10
[S>11:26] After setting down the fundamentals of Judaism (including the formative history of the Nation, Aseret HaDibrot, Shma, and more) in the first three sedras of D'varim, Moshe Rabeinu proceeds with the "Tachlis" part of the Book - mitzvot. The sedras of R'ei, Shoftim, and Ki Teitzei contain 170 mitzvot, the greatest concentration for 3 consecutive sedras. They are 3 of the top 6 mitzva-sedras of the Torah.

Blessing = keeping the mitzvot; curse = not keeping them. These are the simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har Grizim and Har Eival.

SDT Note the phraseology in the opening p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you won't... There is an implied "recommendation" to choose Blessing (similarly, "And you shall choose Life"). The Bracha, of course when you choose it... The curse, IF you are misguided enough to go that way...

Another comment on the imbalance of the two sides: The blessing comes from "listening to the mitzvot", even before doing them. The opposite comes from "not listening AND veering from the proper path". This is in keeping with the idea that G-d considers our good thoughts as deeds, but not negative thoughts. Only when we actually sin are we then subject to punishment. (Idolatry is an exception - we accountable for idolatrous thoughts).

[S>11:29] The Nation was born in Egypt, had its infancy in the wilder- ness, and will grow and flourish in the Promised Land. "These are the mitzvot to be preserved in the Land..."

(Note that not all of the mitzvot that follow are actually Israel-related, yet it is possible to suggest - as Ramban does, very strongly - that ALL mitzvot were meant to be observed in Eretz Yisrael).

Sites, altars, idols, etc. of the nations in Eretz Yisrael are to be destroyed [436, A185 12:2]. However, we must be careful not to do the same to G-d [437, L65 12:4] - this mitzva includes the prohibition of erasing G-d's Holy Names.

While their places are to be eliminated, THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual life and energy. All sacrifices and offerings are to be made there and only there, at the first festival encountered [438,A83 12:5]. It is on those occasions (the 3 Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as they are in the wilderness. Soon we will be entering the Land for a more "permanent", down to earth form of living.

MITZVA WATCH
There is a fairly common situation among the Taryag mitzvot of a positive command and a prohibition basically saying the same thing. We have a mitzva to fast on Yom Kippur and a prohibition of eating or drinking. Same thing. We may not do Melacha on Shabbat and we must abstain from Melacha on Shabbat. Same thing. In this week's sedra, we are commanded to "cancel" uncollected loans at the end of the Sh'mita year. We are forbidden from collecting loans after the Sh'mita year has past. We are required to give a freed Jewish servant gifts when he finishes his term of service. It is forbidden to set him free empty-handed. Again. Same thing. There are many examples of these "two-sides of the same coin" mitzvot. And there are reasons for the positive mitzva and a “partner” prohibition.
But let's take a look at another aspect of mitzva pairs. Less common than the perfectly matched and overlapping positive mitzva and prohibition, is the pair of mitzvot that overlap, but not completely. Back to the first type for a moment. If a person eats on Yom Kipur (without halachic sanction), he is simultaneously in violation of the prohibition against eating on YK, and in non-fulfilment of the mitzva to fast. If you eat, you are not fasting. If you fast, you are not eating.
But take a look at [438], the mitzva to fulfill a pledge of a korban or other donation to the Beit HaMikdash. There is a partner prohibition (in Ki Teitzei) which forbids delaying the fulfilment of a pledge to the Mikdash. These mitzvot do not perfectly align. To fulfill the positive mitzva, one must "pay up" by the next Regel. However, one is not in violation of the prohibition unless three Regalim have past since the pledge was made.

Levi - Second Aliya - 18 p'sukim - 12:11-28
There, a special place will be designated for the bringing of all offerings. There, spiritual rejoicing will take place, and there, we shall help the Levite and the less fortunate to also have cause to rejoice. It will be forbidden to bring sacrifices anywhere else [439,L89 12:13]. Korbanot are to be brought only at the Mikdash [440, A84 12:14] (another example of the double mitzvot). Only those conse- crated animals that become unfit for the Altar due to blemishes must be redeemed [441,A86 12:15] (without an invalidating blemish, the animal may NOT be redeemed) and then may be eaten as "regular" meat. The animals' blood, of course, may not be consumed.

It is forbidden to eat Ma'aser Sheni outside Yerushalayim, neither of grain [442,L141 12:17], nor wine [443,L142 12:17], nor olive oil [444,L143 12:17]; nor to eat sacred first-born animals outside of Yerushalayim [445,L144 12:17], nor the more sacred sacrificial meat outside of the Temple courtyard [446,L145 12:17], nor eat the meat of an Olah (completely-burnt offering) at all [447,L146 12:17], nor other korbanot before their blood is properly sprinkled on the Altar [448,L147 12:17], nor eat First-Fruits before they are placed in front of the Altar [449,L149 12:17].

The previous paragraph lists 8 mitzvot that all come from a single pasuk (12:17). Here too is an example of how we would be lost in trying to understand all that this pasuk is commanding us, without the Oral Law. Again, it is not rabbinic interpretation nor legislation we are dealing with, it is Torah as much from HaShem as Anochi HaShem Elokecha.

All of the above-mentioned foods are to be eaten where they are supposed to be eaten. Be careful not to forget the Levi, the gifts due him, and other forms of help [450,L229 12:19].

[S>12:20] "When G-d will expand your borders as promised..."

Notice that the Torah speaks of prosperity immediately following the portion about generous charity-giving and concern for others. This is G-d's "illogical" promise: the more you give, the more you will have.

If and when we desire to eat meat (other than the sacred meat of korbanot), we may do so anywhere we choose, but we must properly slaughter the animals we eat first [451,A146 12:21].

In the pasuk commanding Sh'chita, G-d says "(slaughter the animal) as I have commanded you." Yet we do not find the details of Sh'chita in the Written Torah. This pasuk is one of the sources for the concept that the Torah consists of a written portion and an Oral Law - both the Word of G-d.

Non-sacred meat does not have the same restrictions as sacred meat (i.e. ritual impurity - yours or the animal's - is not an impediment). Many other halachot, of course, do apply.

An animal must be killed before its meat is taken. This is the universal prohibition (it is both one of the 613 and one of the 7 Noahide Laws) of "Limb from a living animal" [452, L182 12:23]. Blood must be removed from meat before we may eat it.

Korbanot shall be brought from all over (even from outside of Israel) to the "Place of G-d's choosing" - the Mikdash [453,A85 12:26]. These korbanot shall be offered on the Altar, the blood sprinkled thereon, the meat (when permitted) to be eaten there.

Be careful to do all that G-d asks, so that things will be good for us and our children.

Shlishi - Third Aliya - 22 p'sukim - 12:29-13:19
[S>12:29] Repeat warning: Do not get interested in the idolatrous practices of the nations whom we will replace in the Land, lest we too anger G-d and be punished by Him.

We shall do all that we are com- manded, neither adding to [454,L313 13:1], nor diminishing from [455,L314 13:1] Torah & mitzvot.

[P>13:2] If (when) there arises among us a prophet or dreamer - even one who performs miracles or signs to back up his words - who prophesies in the name of idolatry, it is forbidden to listen him [456,L28 13:4]. This is to be viewed as a test by G-d of our faith in Him. We must be true to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to Him. The above-mentioned false prophet shall be put to death for his attempts to turn us away from G-d. We thus uproot evil from our midst.

[S>13:7] If any fellow Jew (even a close relative or beloved friend) tries to entice us to idolatry of any type (familiar, exotic, or foreign), we must show no love to such a person [457, L17 13:9], nor overcome our hatred of him [458,L18 13:9], nor rescue him from danger [459,L19 13:9], nor speak on his behalf in court [460,L20 13:9] nor refrain from speaking against him [461,L21 13:9].

MITZVA WATCH
The Torah must be very clear and strong in these commands, because it has become second-nature to us to love our fellow (ideally), not hate him, and try to save him. But not in this case.

These mitzvot stand in startling contrast to the mitzvot from K'doshim which command love of fellow Jew, not to hate him, to save him from danger, etc. These mitzvot (from this week's sedra) underline the seriousness with which the Torah treats the enticer. He is a cancer in our midst that must be removed. The enticement to idolatry is considered more serious than even idolatry itself. Or, at least, it is con- sidered a graver threat to Jewish life.
That this is so is demonstrated by the Talmud's advice that one may/should entrap the enticer. If he speaks to one person only, then there will be insufficient testimony against him. We are taught to ask him to repeat his suggestions in front of others. If he refuses, then we plant unseen listeners who will become witnesses against him.

With these witnesses in place, we then must challenge the enticer, saying that it is not proper to forsake G-d for another religion or belief. If the enticer backs down, then we leave him alone. If he continues in his attempt to entice, then the witnesses reveal themselves and "press charges" against him in Beit Din.
But rather, the enticer shall be put to death by stoning (after trial and conviction), the accusing witnesses initiating the execution. And (it almost goes without saying that) it is forbidden to entice a fellow Jew to leave G-d and worship idols [462,L16 13:12].

[S>13:13] If we find out that an entire city is being enticed to idolatry, we must very carefully investigate the matter. This command is generalized to require thorough examination and questioning of witnesses in all types of cases [463, A179 13:15]. If the charges are substantiated, the population of the "city gone astray" is to be killed by sword, the possessions of the people are to be burned, and the city itself destroyed [464,A186 13:17]. The city may not ever be rebuilt [465,L23 13:17] (unless security considerations deter- mine otherwise). No one may benefit from anything from the city [466,L24 13:18] so as not to provoke G-d's anger. Proper fulfillment of these and other mitzvot will find favor in G-d's eyes.

R'VI'I - Fourth Aliya - 21 p'sukim - 14:1-21
[S>14:1] As "G-d's children", it is forbidden to gash oneself (for idolatrous purposes or to mourn the dead) [467,L45 14:1] nor tear out one’s hair in grief [468,L171 14:1]. (Mitzva #467 also prohibits factionalization of the community when it is detrimental to Jewish unity).

It is our destiny to be the chosen from among the nations of the earth.

[S>14:3] It is forbidden to eat “any abomination”, defined here as the meat of a korban that had become "disqualified" [469,L140 14:3].

The Torah next lists 10 types of mammals that are kosher (3 domestic, 7 wild), and then gives signs to deter- mine a kosher animal (split hoof and cud-chewing). This is followed by four examples of animals we may not eat.

(In Sh'mini, the first place where kosher and non-kosher animals are presented, only non-kosher animals are named.)

Rabbi Aryeh Kaplan z"l identifies the 7 wild kosher animals (Chayot T’hortot) as gazelle, deer, antelope, ibex, chamois, bison, giraffe. In his footnotes, he brings different opinions about the Hebrew terms for different animals.

[S>14:9] Fishes with scales and fins are permitted to be eaten; that which has no scales (or fins) is forbidden to us. Scales (that overlap and that are easily scraped off) determine the kashrut of a fish.

[S>14:11] We may eat kosher birds. We are therefore obligated to examine and determine the kosher status of a bird we would like to eat [470,A150 14:11]. (The corresponding mitzvot for the other types of animals have already been counted from Parshat Shmini.)

In the SPIRIT of the positive com- mandment to check for kashrut of an animal, this rule does not only include checking a fish for scales, but looking for the kashrut symbol on packaged products or the kashrut certificate in a restaurant.

The Torah lists 21 types of birds that are forbidden.

The characteristics of kosher and non-kosher birds are NOT mentioned in the Torah (in contrast to mammals and fish). The Gemara gives us guidelines that help us distinguish between kosher and non-kosher birds. Practically speaking, neither the list nor the guidelines are what determine which birds we eat. Tradition does. Basically, we do not trust ourselves to be able to properly identify the birds named in the Torah (modern Hebrew sometimes does not match Biblical or Mishnaic Hebrew). If we have a tradition in our communities that a particular type of bird is kosher, then we will eat it. Otherwise we take the cautious position of SAFEK (doubt) and choose to be strict with ourselves.

It is also forbidden to eat non-kosher locust and other winged insects [471, L175 14:19].

Even though we may eat meat, it is forbidden to eat of an animal that died other than by sh'chita. This is the ISUR of "N'veila" [472,L180 14:21]. Benefit may be derived from "n'veila" but not from milk-meat mixtures.

Although this third occurrence of BASAR B’CHALAV (Meat cooked in Milk) teaches the prohibition of benefit, it is not counted as a separate mitzva, but is included in the prohibition of eating B.b’Ch from Ki Tisa (because eating is a benefit too). In other words, we have three p'sukim that each teach a prohibition - cooking, eating, benefit - but as far as mitzva-counting is concerned, the topic of Meat-in-Milk is neither counted as one mitzva nor three, but rather as two of the 613 — one prohibition to cook meat and milk together, and one prohibition that forbids eating and/or deriving benefit from meat and milk that has been cooked together.

Chamishi - Fifth Aliya - 8 p'sukim - 14:22-29
[P>14:22] (Approx. 2% of the yield of a crop is given to a Kohen as T'ruma. One tenth of the remainder is separated as Ma'aser to be given to a Levi.) One tenth of what is left is separated as Ma'aser Sheni [473,A128 14:22], which remains the possession of the owner but is sacred and must be brought to Yerushalayim and eaten there in a state of ritual purity. If the amount of Ma'aser Sheni is great, a person is permitted to redeem the produce for fair market value plus a fifth. (Actually, 1/4 is added, that amount becoming 1/5 of the total amount.) If one redeems the Maaser Sheni of his neighbor, no one adds one fifth. The proceeds of the redemption are to be spent on food and drink in Yerushalayim. Once again the Torah reminds us to care of the Levi, who has no property of his own. (This rule of Ma'aser Sheni applies in years 1, 2, 4, 5 of the Shmita cycle.)

[S>14:28] In the 3rd (& 6th) year of a Shmita cycle, the second tithe is to be given to poor people [474, A130 14:28]. This generous act of tzedaka will be rewarded by blessings from G-d.

Shishi - Sixth Aliya - 18 p'sukim - 15:1-18
[S>15:1] If Shmita year passes, repayment of personal loans may not be demanded [475,L230 15:2]. This rule applies when both lender and borrower are Jewish. Loans due from a non-Jew must be collected [476,A142 15:3], but it is a mitzva to cancel the personal debt of a fellow Jew following the Shmita year [477,A141 15:3]. If the Jewish People follow the Torah and mitzvot properly, we will be blessed by not having poverty among us. We will also dominate among the nations of the world.

[S>15:7] However, when we are con- fronted with poverty, we must not hold back generous support of those in need [478,L232 15:7]. Rather it is a great mitzva to give tzedaka and support those less fortunate than ourselves in a giving and dignified manner [479,A195 15:8]. Be especially careful not to withhold loans to the poor because the Shmita year is approaching [480,L231 15:9]; if the poor person cries out to G-d, He will hold you accountable for not helping. Be generous in areas of tzedaka and Chessed, thereby meriting blessing from G-d. Poverty will be a "fact of life" under normal circum- stances; give tzedaka freely.

Although a lender must void a debt after the passage of a Shmita year (unless he has properly executed the legal document called PROZBUL, by which he is considered to have turned over his debts to a Beit Din for collection, in which case Shmita does not terminate such loans), the borrower may - and should - offer to repay the loan. The lender is obligated to tell the borrower that the loan has been canceled by Shmita, and the borrower is supposed to say that he would like to give the money back to the lender anyway (as a gift). The lender can accept the repayment in that case, and the borrower is con- sidered to have acted in a proper Jewish manner. The borrower who “takes advantage” of the Shmita- voiding of a debt is considered to have behaved in an improper and un-Jewish manner.

[S>15:12] If a Jew becomes an indentured servant to a fellow Jew, he shall work no more than six years and be freed in the seventh. One must not send the freed EVED IVRI away empty-handed [481,L233 15:13] but rather he shall be given a generous allotment upon discharge [482,A196 15:14]. We are to remember that we were AVADIM in Egypt and that G-d redeemed us and expects us to be sensitive to those less fortunate than ourselves. If the EVED IVRI does not want to be released, his ear is ceremonially pierced and he remains in his master's service until Yovel. Do not be stingy with the servant, for he has served you hard and long.

Sh'vi'i - Seventh Aliya - 22 p'sukim - 15:19-16:17
[P>115:19] First-borns of cow, goat and sheep are sacred; they may neither be worked [483,L113 15:19] nor benefited from [484,L114 15:19], such as shearing the wool for personal benefit. They are given to a Kohen as one of his Torah-granted gifts (after 30-50 days from birth). They are to be eaten by the kohen and his family after being brought as a korban - within a year, unless "unfit for the Altar", in which case they are the Kohen's property, to do with as he pleases.

The mitzva of B'chor of cow, goat, and sheep applies even in our time, without a Beit HaMikdash. However, because the kohen-recipient of the B'chor does not temporarily have recourse to the Beit HaMikdash and Mizbei'ach, his receiving a B'chor would not be a welcomed gift, but a burden, at best, and a temptation to transgress various prohibitions at worse. Therefore, the Shulchan Aruch has to command us by Rabbinic Authority to avoid performing this mitzva. The owner of a pregnant (for her first time) cow, goat, or sheep would become a partner in the animal jointly with a non-Jew (by receiving a token payment for even a small share in the animal). If and when a B'chor is born, it will then have no K'dusha, it will belong to its owner(s), with no requirement to give it to a kohen. (Shulchan Aruch reminds us that the mitzva regarding a firstborn donkey also applies, and that we should NOT get out of the mitzva in the same way it taught us for cow, goat, and sheep - because the mitzva of redemption of a first-born donkey can (and therefore should) be performed in our time.)

[P>16:1] Preserve the spring month and bring the Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar when necessary, by adding a month - a second Adar - to push Pesach into the spring.)

Chametz is forbidden on Erev Pesach afternoon [485,L199 16:3]. This is a separate prohibition, and of a lesser status (based on comparing punish- ments for violation), to the prohibition of Chametz on Pesach itself.

The Chagiga cannot be left over beyond two days [486,L118 16:4]. Korban Pesach cannot be brought on a private altar [487 16:5, not on Rambam’s list - the only mitzva on the Chinuch’s list that Rambam does not count. Fair turnabout comes in Haazinu.].

[S>16:9] Count 7 weeks until Shavuot; this is the OTHER mitzva of the Omer count (in addition to the mitzva to count 49 days - this is why we identify the days from 7 to 49 as days and weeks+days).

The Torah mentions Sukkot and then commands us to rejoice on the Festivals [488,A54 16:14]. Appear in the Mikdash and bring korbanot on the Chagim [489,A53 16:15]; do not appear there empty-handed [490,L156 16:16].

SDT V'Samachta B'Chagecha, rejoice on your festivals... V'Hayita ACH Samei’ach (and you will be just happy). Imrei Chayim says that if one rejoices properly on the Chagim, then he will merit being happy throughout the year. Simchat Yom Tov influences regular SIMCHA.

Haftara - 12 p'sukim - Yeshayahu 54:11-55:5
3rd of the 7 Consolation Haftaras... relatively small, it is also part of the Haftara of No'ach.
It contains the hopeful message that G-d will take back the exile-afflicted people of Israel in great splendor. It is also a prophecy of a time when our enemies will not succeed against us. Spiritual thirst and hunger will be tended to and all will be good for us...
IF we will listen to G-d. There it is. The same deal as in the sedra. A deal repeated over and over again. A deal that is so simple, we should only be able to exercise our free will and keep our end of the covenant.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 198 • Why Study Jewish Law
Four years ago today, Parshat R'ei, Phil was kind enough to publish lesson 1, which was entitled, "Why Study Jewish Civil Law?" (TT #379). Since then, Phil has been kind enough to publish an additional 196 lessons on Jewish Civil Law. To mark the anniversary, I thought it would be appropriate to republish that first lesson.

Many years ago when I was practicing law, a young Jewish lady law clerk in our office who was living with a Christian man came to ask me a question. Her boy friend's father died, she went to the funeral service held in a church and the minister who officiated began by reading, as she put it "a thing called the 23rd Psalm that begins with The Lord is my shepherd". Her question to me was, "Why don't Jews have such things as part of our religion?" This summer I have the privilege of Iecturing in various summer programs for overseas students. In one women’s yeshiva, where the students were on the highest intellectual level, I gave a lecture on rights of privacy in Jewish law and announced that the next Iecture would be on fraud in sales transactions and monopolies in Jewish law. After the lecture one of the ladies approached me and told me that when she was in graduate school of business she was writing a paper and wanted to compare fraud in sales in different legal systems. She had asked her local orthodox rabbi what the Jewish attitude was regarding the topic so that she could incorporate it into her research paper. His answer to her was, as she put it, "Judaism doesn't get involved in these areas". She told me that she asked him "Why don't Jews have such things as part of our religion?" Yes, it was the very same question that I was asked by the young lady lawyer. If the lady lawyer who was totally uneducated in things Jewish asked that question, it was understandable. But for the graduate business student to ask this question as a result of a conversation that she had with her local orthodox rabbi, evidences a lack of education even amongst those who ostensibly should know better because of their education and position they occupy.
As a result of that class conversation, I changed the topic of one of my lectures to be a recitation of the major topics of Jewish civil law.

There are 427 chapters in Hoshen haMishpat, the part of the Shulhan Aruch dealing with Jewish civil law. I recited the major groupings of topics and spoke a few minutes about each. Almost every student, including several lawyers who were taking the course, praised the fact that for the first time they knew that Jewish law does get involved in the everyday business dealings of people.

Also, business transactions don't always involve businessmen on both sides. When the housewife goes to the local market to purchase a bottle of milk, she is involved in a business transaction, a sale and purchase of merchandise. When a tenant pays rent to his landlord, when a person at an airport asks someone to look after her totebag while she goes to the restroom, when a person gets injured in a car collision, when a person takes out a mortgage from a bank, when a person borrows a book, when a person does renovations in his apartment -- to name but a few of the business transactions that a person is involved in during a lifetime. And yes, Jewish law covers all of these topics and so many, many more.

Ask an Orthodox Jew, "If one wants to be pious, which laws should he or she perform?" This indeed is a question posed in the Talmud. (Baba Kama 30a) Most of us would answer "The laws taught in tractate Shabbat, or tractate Nida, or tractate Chulin (dealing with kashrut) or tractate Avot, or tractate Berachot". Indeed, the Talmud, amongst its three answers, names the latter two tractates. But the Talmud, in its infinite, infallible wisdom quotes another opinion, that in order to be pious one should fulfil the teachings of tractate Nezikin (Baba Kama, Baba Metzia, and Baba Batra).

This last answer makes one ponder. Can the teachings of Nezikin, the relationship between individuals in laws of torts, commercial law, real estate law, sales, wills, contracts, loans, and a myriad other matters in which we deal with our neighbors every day, be as important as the laws of Shabbat or Berachot or Nida? The Talmud's answer seems to indicate that the answer is, yes. In fact the Talmud goes on to say that when a person reaches the Next World, the first question he or she will be asked is "Did you conduct your business transactions faithfully?" (Shabat 31a). On Yom Kippur during the confessional, we say that we seek forgiveness for the sins committed in our business dealings. Thus one of the six orders of the Mishna and Talmud is devoted to Nezikin; of the 14 books of Maimonides code of Jewish Law (Yad HaChazaka) over 3 are devoted to the laws of nezikin. In the Shulhan Aruch one of the four parts (three of ten volumes) Hoshen haMishpat deals with nezikin.

With this as background, we shall attempt in future essays to familiarize the reader with some of the laws of nezikin, so that one can be a better Jew and answer Hashem in the Next World, "Yes we dealt faithfully in our business transactions."

The major topics of Hoshen haMishpat are (in the sequence of Rabbi Yosef Karo, (1488-1575) the author of the Shulhan Aruch, who follows the sequence of Rabbi Yaakov Tur (1275-1340): Laws of:

[1] judges; [2] evidence; [3] loans; [4] contracts; [5] pleadings; [6] collection of debts; [7] collections from heirs; [8] mortgages; [9] agency; [10] guarantees; [11] presumptions regarding ownership of personal property; [12] presumptions regarding ownership of real property; [13] interfering with one's neighbor's property; [14] joint ownership of real property; [15] partition of real property; [16] partnerships; [17] sales; [18] acquisition of personal property; [19] fraud in sales; [20] gifts of a healthy person; [21] gifts made in contem- plation of death; [22] lost and found property; [23] inheritances; [24] unpaid bailees; [25] paid bailees; [26] lessors and lessees; [27] borrowers; [28] labor law; [29] theft; [30] robbery; [31] damage to property; [32] informers; [33] damage caused by one's instrumentalities; [34] damages and , injuries caused by a person's actions.

Unlike the Talmud that first goes through three tractates of nezikin with substantive laws of nezikin and only then goes on to the procedural laws of tractate Sanhedrin, which is the order followed by Maimonides, Rabbi Yosef Karo following the sequence of Rabbi Yaakov Tur, commences with the laws of the courts.
The court system consists of three levels, the Great Sanhedrin, the Lesser Sanhedrin and the Beth Din. In some legal systems this would be a three-tiered system, that is, one can take an appeal from the Beth Din to the Lesser Sanhedrin and then to the Great Sanhedrin. With rare exceptions, in Jewish law we do not have a three-tiered system. Each court has its own jurisdictions, that is the type of cases that it can handle.
Next week’s lesson (199): GIFTS (part one)

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
Yaaleh v'Yavo
On days which have a musaf prayer, that is, Yom Tov, High Holidays and Rosh Chodesh, we say the prayer yaaleh veyavo in the blessing on the restoration of the Temple service.

The essence of this prayer is that our prayers should ascend on high and be heard and responded to by G-d. The stages that our remembrance is supposed to go through - ascend, and come, and arrive, and be seen, and find favor, and be heard, and be acted upon and remembered - remind us of someone who writes a letter of request. In order for his request to be answered, the letter must be posted and collected, sorted, delivered, noticed, be accepted, opened and read, and finally be responded to.

The metaphor of prayer as a message which needs to be delivered, and which can get mislaid along the way, is an ancient one in Jewish literature. For instance, one common motif is the idea of the “gates of prayer” through which our requests have to pass (Berakhot 32b).

To explain this idea in more detail, we have to ask ourselves why it is that HaShem answers our prayers. One way of understanding this is that the challenge of our Divine image is to realize this little of bit Godliness within ourselves by aligning our own will with the Divine will. The Mishna states: “Make His will into your will, so that He will perform your will like His will” (Avot 2:4). To the extent we are successful in this challenge it is appropriate for HaShem to fulfill our desires. In effect, He is delegating the fulfillment of His plan to His servants, and He will then give us the means to each of us to fulfill our own little role in His grand plan.

However, our prayers may fail to express such an alignment of wills for a variety of reasons. Perhaps our prayers lack intention in the first place – they don’t really express true inner desires. Such a perfunctory prayer does not ascend – it lacks the “wings” of desire, and no driving force works to unite the words of our prayer with the Divine will, since they are not united even with our own will. This could happen because a prayer is insincere, or because a person naturally has weak desires.

Perhaps the prayer expresses a heart- felt wish, but this wish has nothing to do with G-d’s will. Such a prayer doesn’t create any proximity to HaShem – it doesn’t come; or even if it has some slight alignment, it doesn’t have enough to truly cleave to His will – it fails to arrive.

Sometimes a person has good intentions, but he completely misjudges the practical route to carry out G-d’s will. The person’s heartfelt wish is aligned with G-d’s will, but the particular request is completely inappro- priate. Then the prayer is unseemly – it fails to be seen. (In Hebrew unseemly and unseen are the same.) In virtually every war there are devout soldiers on both sides who fervently pray for victory in the belief that their nation exemplifies Godly values, but it is fair to assume that not all of these prayers are seemly before HaShem.

Other requests may seem reasonable, but ultimately are counterproductive – these requests don’t find favor on high.

Even if this particular prayer is for something truly worthwhile, the individ- ual may not be personally worthy of being the vehicle for advancing G-d’s will. The prophet Yishayahu taught us that if a person is wicked, HaShem may not hear his prayers (Yishayahu 1:15).

Finally, there may be profound and hidden reasons before HaShem why the prayer of a sincere and righteous person may not be acted upon and remembered.
In the yaaleh veyavo prayer, we pray that the remembrance and fulfillment of the main elements of our redemption – the Jewish people throughout the generations, the remembrance of the Davidic messiah, of the holy city of Jerusalem – should be found in complete alignment with G-d’s will, and that we should be worthy of embodying these elements.

The word tefilla can be defined as a kind of self-definition. The national self-definition of this prayer constitutes in itself a critical element in creating the identification with G-d’s plan for human redemption which in turn makes this alignment a reality.

“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 Treaty with the Giveonites - Kiddush Hashem (Yehoshua 9)
Politics in general and international diplomacy in particular, are considered by all to be devoid of ethics and morality. A nation is supposed to have only interests that have to be protected and furthered, so that only eco- nomics, physical security and spheres of influ- ence matter. Throughout history, diplomacy has simply been viewed as a form of military or trade warfare. At times it has also been seen as a method for achieving and furthering an ideology whether it be religion, communism, fascism, or capitalism. This case of Israel's first experience of diplomacy, presents an opportunity, therefore, to show a Jewish per- spective on this matter. This is especially important, since the State of Israel represents a radically new experience in this regard.

For all the years of the Galut, we reacted to political, economic and social issues that others initiated, while under constraints of danger to our very survival and often to our physical existence. This perverted the intrinsic and independent Jewish approach, since it was either infiltrated by non-Jewish ideologies or by considerations of how to evade the machi- nations of an enemy. We either had stadlanim or Jews of the political left or right or else witnessed divisions like that concerning how Yaakov behaved when meeting Eisav. The Ramban faulting him for humbling and negating himself while Rabbi Yehuda Hanasi modeled himself on Yaakov and wrote to Marcus Aurelius, Emperor of Rome, as an a obedient servant. The independent State of Israel is challenged to rectify this.

When the rulers of Canaan heard of Israel's capture of Jericho and Ai, they realized that this meant that they were bent on conquest and settlement, not on plunder or spoil. So they formed a coalition to be better able to do battle together against Israel. However, the people of Giveon, [known today by the Arab name of G'ib, close to modern Atarot and lying close to Ai, at the Eastern end of Emek Ayalon and North of Jerusalem] decided to try their own method of defeating the Israelites. They were going to try, through diplomacy, to make peace and thus save themselves.

Joshua, in accordance with the halakha, had sent messages to all the nations in Canaan saying that those who wished to leave could do so, those who wished to do battle could do so, and those who wished to make peace could do so under condition that they undertook to observe the Seven Noachide laws and to serve as bondsmen to the Jews (Rambam, Hilkhot Melachim 6:1).

The people of Giveon thought that they could get Joshua to make a treaty with them and thereby they could escape both the religious laws and bondage, since a treaty would not include those conditions. They knew that G-d had specifically enjoined Israel from making treaties with the inhabitants of Canaan, so they adopted a subterfuge. They sent ambassadors, dressed in old clothes, bearing the remnants of food and drink in old vessels and changed their appearances in order to create the impression of having come a long distance, and not being of the inhabitants of Canaan.

Examined by Joshua and Israel, they protested any suggestion that they were of the Seven Canaanite nations, insisting that they had come from afar, not because they were afraid of Israel, but only because they had heard of the great acts of Hashem. They even went to the extent of referring only to what happened to the Egyptians and to Sichon and Og, without making any mention of the crossing of the Jordan nor of the battles against Jericho and Ai, which being very recent history could not have been known to a nation coming from afar. It is interesting to note that our Sages learnt from the use of the phrase, 'also in subterfuge' - gam hem be'ormah - in the case of Giveon, a connection with the actions of the sons of Jacob against the people of Shechem. Just as they had used ormah in getting the Shechemites to circumcise them- selves so that they could kill them, so the Giveonites planned to trick Israel into letting them remain idolaters and free men, despite the Divine commandment.

As to the question why their subterfuge was accepted, the rabbis saw the answer in the fact that the people did not ask G-d what they should do. This should have been an integral part of their political decision and should be so in all generations. They had the Urim v’Tumim, whereas future generations do not, however, there were halakhic and ideological- religious patterns that could provide some guidelines. Even non-Canaanite nations seek- ing to live amongst the tribe's of Israel could do so only if they rejected idolatry and accepted the Seven Noachide laws as well as some sort of unequal status, so that a covenant that did not require these should have been unacceptable.

Abarbanel sees a reference to the self-interest of politicians when he comments on verse, "and they took the gifts the people of Giveon brought", that this refers to the acceptance of this bribe by the princes of Israel that caused them to convince the people to make the treaty. All too many times in history have the representatives of nations adopted a pattern of diplomacy that was influenced and colored by their own personal self-interest.

It only took three days for Joshua and the people to discover that the nation with whom they had concluded a treaty were actually neighbors of theirs.

The people of Israel clamored for their destruction. After all, they had not only falsely caused Israel to disregard the word of G-d not to spare any of the Canaanite nations, but they had also established a Trojan horse of enemies within the territory of Israel which, therefore constituted an ever-present danger. The princes had, while accepting both of these arguments, a far more powerful one, a purely spiritual and moral one. The question of breaking an oath, of swearing by G-d’s Name and then not fulfilling what one has sworn to do, was at issue here. It was irrelevant that the fact that they had been lied to was the cause of breaking their promise. Nobody would know how the Giveonites had obtained this promise and of the deception they had practiced. It was irrelevant that national interests demanded such behavior. It was sufficient that the nations surrounding them would have heard that Israel had taken an oath not to harm the Giveonites and yet despite this had slaughtered them. Israel had sworn an oath in the name of G-d, therefore, they would be desecrating His Name if they broke their oath. It was only this consideration that led the people not to pursue a policy that was logical and politically and militarily correct, a policy that should have determined Israel’s diplomacy yet had to give way to a greater concept that of sanctifying G-d’s Name.

We can see the roots of this concept in Leviticus (5:2-7). Not fulfilling a contract or not honoring one’s obligation is presented as a crime against God. Rabbi Akiva taught that in every transaction (individual or national, economic or political), G-d is always a witness and therefore not to fulfill the obligations involved irrespective of the cost, was a denial of G-d (Torat Kohanim). After all, sanctifying the name of G-d is a positive mitzva, obligatory on all Jewish men and women, at all times and irrespective of where they dwell.

To drive home this concept for the generations to come, a change in law was made. Halakhically, if a nation submitted to Israel, made peace and accepted the seven Noachide laws they were to serve as bonded or indentured servants to the ordinary people of Israel. However, the Giveonites had caused, through subterfuge, Israel to take a false oath in the name of G-d thereby involving them in a possible desecration of His Name. Therefore, this was not acceptable. Rather, the Giveonites were to be hewers of wood and drawers of water in the Tabernacle, and later in the Temple, where He had chosen to place His Name.
This is the second installment in a new series on Tanach and its messages for our times by Dr. Meir Tamari. Reader feedback on this column would be appreciated.

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

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
There are areas where, if one does not repeat something every three years, it can be claimed that he does not stand by his original statement (Bava Batra 39b). We, therefore, felt it time to repeat our opinion on reading Hemdat Yamim during davening (from Parashat Bo, 5761).
Q You and others publish parsha sheets, which are distributed in shul. You are probably aware that people read these at various times during davening. Is this proper?
A Reading divrei Torah (to which we will limit this answer) during davening raises several issues: 1) hefseik - an interruption in the midst of a mitzva or text where it is improper; 2) lack of concentration on the matter that one should be involved with; 3) creating a negative atmosphere or precedent, which may be copied improperly; 4) derech eretz. Let's now analyze each issue.
1) Interruption - One may not speak even divrei Torah in the following places: a) Psukei D'zimra (Shulchan Aruch, OC 51:4); b) Kri'at Shma and its berachot- (Rama, OC 68:1); c) Shmoneh Esrei (see Orach Chayim, siman 104).
However, according to most poskim, thinking or even reading is not considered a formal interruption. This is based on the rule "hirhur lav k'dibur" (thinking is not like speaking) - see Berachot 20b; Rama OC 68:1; Har Tzvi, OC 42. While it is proper to concentrate on tefilla during tefilla, reading is not a formal interruption (see a fascinating story about the Vilna Gaon, cited in Yabia Omer IV, OC, 8).
2,3) Lack of concentration, atmosphere - In the midst of Kri'at Hatorah (Shulchan Aruch 146:2; Biur Halacha, ad loc.), Kaddish, Kedusha, Shmoneh Esrei... one should not be thinking about other things. Regarding Chazarat Hashatz (repetition of Shmoneh Esrei), Magen Avraham 124:8 brings two opinions as to whether it is permissible for one who will be careful to answer "amen" properly to learn. The Mishna Berura (124:17) prefers the strict opinion, out of fear that others will learn to abuse the leniency. Igrot Moshe (OC IV, 19) points out that there need to be at least nine people who are listening to every word in order to entertain such a leniency. In between aliyot one is permitted to learn, while being careful to stop as the next aliya begins (see Mishna Berura 146:6). Before the beginning of Chazarat Hashatz, most poskim permit silent learning.
4) As derech eretz kadma la'torah, it is improper to read during the d'var Torah of the rabbi or a fellow congregant.
In summary, while parasha sheets are sometimes read at times when it is forbidden or questionable, they seem to have replaced a lot of talking and less holy thoughts in many of our shuls. Therefore, on the whole, they seem to have added more to the spirituality of our batei knesset than they have detracted. ("Hemdat Yamim" oto karata - at the right time).
Ed. Note: When weare asked if Torah Tidbits may be read during Chazarat HaShatz or Torah reading, the answer is: Depends what you would be doing if you weren’t reading TT. Talking? Then by all means, read TT. Listening to the repetition of the Amida and the Torah reading. Then definitely don’t read TT. In addition, it is highly desirable (to say the least) to avoid reading the schedule of weekday activities, tiyul information, and ads in shul, and maybe not on Shabbat at all. Parsha sheets at the table for learning and discussion is good.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R' David of Zavlatov became deathly ill. The doctors who attended him were unable to do anything to save him, and they felt that death was imminent. R' David's wife, Pesia Leah, refused to accept their verdict, and kept reciting Tehillim and prayers at her husband's bedside for weeks on end, until he finally recovered.

Later, R' David, who was eternally grateful to his wife for having saved his life, said, "I know understand why the Medrash says that Nadav and Avihu died because they didn't have wives. Had they had wives like my Pesia Leah, the wives would certainly have saved them from death."

If you have enjoyed these stories, look for Shmuel Himelstein's new book, "Wisdom and Wit", at your local Jewish bookseller. It contains an entirely new collection of stories.

[3] Candle by Day
Which state of mind should we trust — that which said yesterday that what we did yesterday was right, or the one which says today that it is wrong?
A rationale is not necessarily a reason. - From A Candle by Day by Rabbi Shraga Silverstein

[4] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • IBEX
Term used for any of several species of wild goat (genus Capra) found in rugged country on mountain ranges in Asia, southern Europe, northeast Africa, Israel...
Ibexes are surefooted and agile... feeding on a wide variety of vegetation. Most of the isolated populations of the various ranges are races of the single species Capra ibex and differ chiefly in the size of their horns. Ibexes are brown to gray, from 75–105 cm tall at the shoulder, and very sturdily built. The chin is bearded, and the tail is short.

The long, heavily ridged horns of the male curve up, back, and downward ...The horns of the female are short and point straight back.

Ako (ALEF-KUF-VAV), mentioned in this week’s sedra among the kosher mammals, is identified as the ibex. YA’EL, which occurs several times in Tanach, is another name...

Females and young live in small herds... males spend much of the year in bachelor groups. Males frequently fight amongst themselves for status.
Both the male and female have very strong hind legs often used for defense. If they feel threatened, they will rise up on their hind legs and point their horns towards their predator.

...hoof has a hard, thin rim surrounding a soft, spongelike interior, which enables the ibex to climb near-vertical cliffs and smooth, slick rock faces with equal ease.
Nubian ibex (found in Israel) ...special grooming habits... flocks of grackles peck at their hides for parasites... one grackle per ibex...Among the kosher “wild” animals named in the sedra, is the DISHON. Opinions vary, incl. Chamois (a small goatlike antelope), Addax (large desert-dwelling antelope)

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
The stroller folds up very well. It is M’OD COMPACTI. Sorry. M’OD is Hebrew, but COMPACTI isn’t. In Hebrew – TZAMUM

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
An observant Jew living in the Diaspora once told me that he did not purchase Israeli produce because it would be too great a burden upon his family to set aside terumot and ma'asrot, some of which are mentioned in this week's sedra. I was quite surprised. In truth, however, this state- ment echoes the words of Rabbenu Hayyim, as they appear in our edition of Tosafot to Ketubot 110b. He claims, according to this version, that "today" we are under no obligation to live in Eretz Israel, because there are a number of mitzvot hateluyot ba'aretz (mitzvot dependent upon the Land) that are difficult to observe in a meticulous manner.
Rabbenu Hayyim is also difficult to understand. Many mitzvot are difficult to observe, and yet the Torah does not exempt us from our obligation to fulfill them. Troubled by this problem, the Maharit (Rabbenu Yosef Mitrani - b. 5328 [1568] in his Responsa, Yoreh Deah, no. 28) concludes that the statement attributed to Rabbenu Hayyim was made in his name by an unreliable student.
In fact, Rabbi Simlai in Sotah 14a says quite the opposite: "Why did Moshe Rabbenu yearn to enter Eretz Yisrael? Did he want to eat of its fruits or satisfy himself from its bounty?! Rather this is what Moshe Rabbenu said: 'Israel has been commanded to observe many mitzvot that can be fulfilled only in Eretz Israel. I wish to enter the land so that I will be able to fulfill all of them!'"
Today we are able to fulfill Moshe Rabbenu's dream. We have many opportunities to observe these commandments wherever we live by purchasing Israeli produce. Much halakhic literature is available today to help us fulfill these obligations properly. But better yet, today we have the opportunity to live in Eretz Israel and observe mitzvot hateluyot ba'aretz on a daily basis, connecting ourselves thereby with spiritual bonds to the Land.
Rabbi Aharon Angstreich, 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

[7] Divrei Menachem
Parshat R'ei opens with a singular expression ("R'ei") imploring every individual Jew to contemplate the alternatives offered by the Divine blessing and the heavenly curse. The sentence continues, however, in the plural, suggesting that these options apply to the Jewish collective as much as to any particular person.
Perhaps we understand this dichot- omy, as does Rabbeinu Bechaya, as meaning that only a select few ever achieve the considerable spiritual insights needed to understand G-d's direction of the universe. The behest directed to the group would thus indicate that the majority of us are nevertheless obliged to make our choices and keep Hashem's mitzvot.

Of course, we might feel more comfortable identifying ourselves with the mass of Jews in this second category. However, as individuals we could well take encouragement from Rambam's counsel that, "a person should strive to make himself like Moshe Rabbeinu" (Hilchot Teshuva 5:2).

We tend to imbibe the well-known story of Zusha who was asked in the next life, not, "Why weren't you like Moshe Rabeinu?" but, "Why weren't you like Zusha?" Maimonides demurs, however. He teaches us that in order to make our choices, the first step is to open our eyes - and look upwards. The rest, it seems, will follow.
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.

“How dare you?”
So began an email I received last Motza”Sh. Breathing fire and brimstone, it continued, "…How can you accept the testimony of a disgusting character like Josephus? You take his description of the (Herod's reconstructed) Beit HaMikdash over the (description of the Mikdash found in the) Gemara?" My wrathful correspondent was referring to last week’s TT where I quoted Josephus' eyewitness account of the eastern fa?ade of the Bayit. "Now the outward face of the Temple in its front wanted nothing that was likely to surprise either men's minds or their eyes; for it was covered all over with plates of gold of great weight and at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays (Wars, 5:5).” My angry corre- spondent took umbrage because I refrained from quoting a conversation between Herod and the Sages cited in the Gemara. "It was said, 'He who has not seen the Temple of Herod has never seen a beautiful building.' Of what did he (Herod) build it? Rabbah (a Babylonian Amora who was born 200 years after the Churban) said, 'Of yellow and white marble.' And there are those who say 'of blue, yellow and white marble' He (Herod) originally intended to cover it with gold but the Sages advised him not to, since it was more beautiful as it was, looking like the waves of the sea (Baba Batra 4a)." However, neither the version quoted above, nor its parallel in Sukka 51b states that Herod acted upon their advice.

Several years ago after constructing a model of the Beit HaMikdash, a certain Rav came in to see it and noted the gold facade of the Bayit a la Josephus. He berated me saying, "Hordus Lo Haya Yachol Leharim Yad Varegel Bamikdash Bli Haskamat Chachamim…" or loosely put, Herod couldn't do a thing in the Mikdash without the agreement of the Sages. Historically, that is untrue. That Herod disregarded the suggestion of the Chachamim with respect to the aesthetics of the facade, and covered the beautiful stones of the Mikdash with gold, is a comparatively minor point. The integrity of the Avoda was not thereby affected. And in fact, centuries later, the Rambam ruled, "It is a Mitzva Min Hamuvchar to strengthen and raise the height of the building (of the Bayit) as much as the abilities of the community enable it to do so, as it is written, 'to exalt the House of our G-d (Ezra 9:9)'. And it is to be glorified and beautified as much as they are able to do so. If they can cover it (“Oto” - implies in and out) with gold… Harei Zo Mitzva - it is a Mitzva (Hilchot Beit Habechira 1:11). The Kesef Mishna, one of the classical commentators writes, "Mitzva Min Hamuvchar? That's obvious. After all, Sh’lomo HaMelech covered it - Bayit Rishon - with gold". The Halacha of covering the Mikdash with gold is derived from Pesachim 57a and Middot 4:1. While the Gemara in Pesachim is usually understood to refer to aureation only within the Heichal, nevertheless, there is no logical reason why we should not take literally the Mishna in Midot 4:1 which says "Kol Habayit" (the 'entire house', not just the inside) was covered with gold". Josephus continues, "But this Temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for those parts of it which were not covered with gold were exceedingly white". The Mishna notes that every year before Pesach, the white color of the Bayit was renewed (Midot 3:4). If the facade was beautiful "blue, yellow and white marble that looked like the waves of the sea", would they have whitewashed it every year?

And what of Herod's constant intervention in the internal affairs of the Beit HaMikdash, interference that conceivably could have impacted on the very validity of the Avoda? Theoretically only the Great Sanhedrin - the Court of Seventy-One - had the authority to appoint or to confirm the naming of a Kohein Gadol. The right of succession was, however, from father to son. Sh’lomo HaMelech appointed Tzadok to be Kohein Gadol in the newly built Bayit Rishon. The descendants of Tzadok served as Kohanim Gedolim in Bayit Rishon and Bayit Sheini for some eight hundred and fifty years, until Antiochus IV removed the last officiating Kohein Gadol of that dynasty. We are told that the Kohein Gadol was to "be outstanding among his brethren in strength, in appearance, in wisdom and in riches". These idyllic criteria unfortunately did not reflect the harsh reality of late second Temple times. In the thirty-three years of King Herod's rule, seven Kohanim Gedolim were appointed and removed. Herod's sacerdotal stooges were not necessarily the best qualified. The Gemara (Yoma 8b) asserts that the High Priesthood was sold to the highest bidder every twelve months like any other appointment in the Roman Empire. This is reflected in the name of the chamber set aside in the Azara for the Kohein Gadol during the seven days before Yom Kippur. It was called 'Lishkat HaPalhedrin' - the Chamber of the Counselors. The Mishna states, "If (on the night before Yom Kippur) he - the Kohein Gadol - was learned, he used to expound, and if not Talmidei Chachamim would expound before him. If he was able to read the Scriptures, he read. If not, they would read before him... Zecharia ben Kavutal said, 'Many times I read to him from (the Book of) Daniel' (Yoma 1:6).” Much of Daniel is in Aramaic. Perhaps some of the later Kohanim Gedolim did not even understand Hebrew! The Mishna (Yoma 1:3) depicts a situation where the possibility existed that the Kohein Gadol was not even familiar with the Yom Kippur Avoda!

But is Josephus (who really was a disgusting character) trustworthy? Josephus was a Roman apologist and had his own political agenda; justifying Roman atrocities and blackening the memory of the heroes of his people. He is even less trustworthy when he talks about himself and his role in the war against Rome. After deserting to the Romans, he proudly boasts, "when the city of Jerusalem was taken by force (and destroyed), Titus Caesar persuaded me frequently to take what I would of the ruins of my country." Josephus was exceedingly conceited, over-dramatic, overly credulous, and like most ancient historians, totally unreliable when it came to numbers. However, when Josephus describes what he saw, or was able to gather from primary sources or from reports of eyewitnesses, though his accounts are not free of discrepancies, he is surprisingly accurate. Scholars have compared his descriptions of Caesarea, Gamla, and in particular the topography of Masada with the most recent archeological findings and have found him to be generally reliable. Despite his many faults, Josephus is still by far the most authoritative source of information of the history of Eretz Yisrael in that tragic era.

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 #81. 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.

ZF called in another occurrence of KAL (KAF-LAMED) meaning ALL, where the KAMATZ under the KAF is a KAMATZ GADOL (a.k.a. KAMATZ RACHAV, a wide KAMATZ). It’s in Mishlei 19:7. That and T’hilim 35:10 seem to be the only two occurrences in Tanach of a KAF-LAMED with a KAMATZ under the KAF and the word means ALL, where the KAMATZ is a KAMATZ GADOL. Where the word is pronounced KAL. The point is made by some of the classic grammar-aware commentaries. What we don’t have yet is any kind of explanation as to why the word is like that. Why doesn’t the KAF have a CHOLAM (CHASEIR) which would make the word KOL, or if it has a KAMATZ, why isn’t it linked to the word that follows it with a MAKAF, in which case it would be pronounced like all the other KAWLs or KOLs.
Remember that between the two cases of KAL, the T’hilim one is far more known and much more used because it is in NISHMAT at the end of P’sukei D’zimra of Shabbat and Yom Tov.
The author of the Sefer HaChinuch, on Mitzva #606, the mitzva of reciting the special parsha from the Torah when bringing Bikurim to the kohein in the Beit HaMikdash, states:
...and from this we learn that in our prayers and supplications before G-d we must be extremely meticulous and careful with the language and not to say anything before G-d without paying careful attention to the correctness of the words... remember this, my son, and preserve it.
U'L'SHEM YULAD GAM HU...ACHI YEFET HAGADOL:
Above is most of Breishit 10:21. The TAAM (TROP mark) under UL-SHEIM and under YEFET is called MEIRCHA and is a M’SHAREIT; it links its word without a pause to the following word. Yemenites call a MEIRCHA a MAARICH. The TAAM under YULAD and the one under ACHI is a TIPCHA, which is a MAFSIK, a note after which there is a pause. It is called TARCHA by Yemenites. The TIPCHA is a MELECH-class MAFSIK; the pause after it is substantial. Care must be used not to interchange a MEIRCHA and TIPCHA, for this will sometimes change the meaning of the phrase. Was Yefet Sheim’s older brother, or was Sheim the oldest. There happens to be a dispute on this point, but the TAAMEI HAMIKRA answers this question clearly. Sheim is brother to Yefet the oldest. ACHI pause YEFET HAGADOL. To read it ACHI YEFET pause HAGADOL, in other words, to interchange the TIPCHA and the MEIRCHA, would be to distort the meaning of the phrase. It would then mean that Sheim is the older brother of Yefet.
According to the Mishna B’rura (and others), if the swap of MEIRCHA and TIPCHA cause a change in meaning, the Baal Korei must repeat the words with correct the TROP.
VAYIKRA pause B’SHEIM HASHEM. And he (Avraham, still called Avram) called in G-d’s name. B’reishit 12:8. Contrast this with VAYIKRA V’SHEIM pause HASHEM. And he (Moshe) called by (use of the) name: ADO-NOI. Switching either of these cases, changes their meaning.<mtc>

Parsha Pix
There's Har Grizim in the upper left blessed with full green foliage.
Next to it is Har Eival with a dead tree representing its curse-role.
At the upper right is an eraser with the negation circle. It is forbidden to erase the seven special names of G-d.
To its left is the negation circle on a plus or minus, for the two prohibitions of adding or diminishing from the Torah.
The Tzedaka box is for the mitzva of giving Tzedaka, which is counted from this sedra.
Lending to a fellow Jew is an important mitzva (that’s the hands and the wallet), especially as the Shmita year approaches and then draws to a close.
The stalk of wheat is a reminder of the mitzvot of Maaser Sheni and Maaser Ani as well as the prohibition of eating MaaserSheni (and several other sacred foods) outside Yerushalayim (or their specific venue).
The wheat standing straight up looks like the numeral 1.
The dot to its left is the decimal point that turns the wheat into 1/10 - Maaser.
The burning trees in the lower right stands for the destruction of AVODA ZARA from Eretz Yisrael.
The sword is the method of dealing with a bona fide IR HANIDACHAT.
The third negation circle is on the camel, a non-kosher animal.
The giraffe, on the other hand, gets two thumbs up - one for cud-chewing and one for split hooves.
The steak on the plate ready to be eaten points out that even though sacred meat was a topic of several mitzvot in the sedra, so is BASAR TA'AVA, meat that we may eat.
In the lower left is a representation of the Three Pilgrimage Festivals, the topic of the last portion of the sedra.
That leave three as yet unexplained elements. TTriddles. Busy sedra. Enjoy.

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 (EIKEV) TTriddles:
[1] How do you say ? in Hebrew? :
[2] The 9th is the 2nd, the 2nd, and the 4th
[3] The question that lingers: this week, next, and the next
[4] A Divine anagram precedes a beheaded ancestor
[5] 1083°C • 1535°C
[6] Echo 10
[7] 31 times in Tanach, including 11 in the Torah, but this week's three are THIS
[8] The seven greatly toggled bais were Wippasosa frames
[9] The baby and tomatoes from the ParshaPix.
[10] The bread and the key from the ParshaPix.
[11] The XL from the ParshaPix.
[12] the letter B from the ParshaPix.

And the envelope please...
[1] The answer to this TTriddle was given in the question itself. How do you say ? in Hebrew? Answer, with : - not a colon, but the SH’VA next to a PATACH that make up a CHATAF-PATACH. One method of posing a question in Hebrew is with the use of the HEI HASH’EILA, the questioning letter HEI. The haftara of Eikev has two examples. The second pasuk starts: HATISHKACH ISHA ULA...? Will a woman forget her nursing child... Later in the haftara is HAYUKACH MIGIBOR MALKO’ACH...? will the prey be taken from the warrior? The more common HEI is the HEI HAYEDI’A, similar to the definitive article THE. That HEI is usually voweled with a PATACH. The questioning HEI most often has a CHATAF-PATACH, so in Hebrew, it is the : that signals the question.
[2] Often a TTriddle is made by leaving out an important word from a question or statement. With the word in place, in this TTriddle, you have a regular statement. Without it, you have a TTriddle. And that’s the whole idea. The missing word is PARSHA. A few other words are also missing, but with PARSHA, those other words are easier to get. The 9th PARSHA of Eikev is the second PARSHA of the SH’MA, the second PARSHA in a Mezuza, and the fourth PARSHA in T’filin. The parsha is V’HAYA IM SHAMO’A...
[3] The question - from D’varim, its haftara (Chazon from Yeshayahu), and from Tish’a b’Av is EICHA. It lingers in Eikev in 7:17 - If you will say in your heart, there are many nations in Eretz Yisrael, EICHA UCHAL... how will we be able to defeat them? In R’ei, 12:30, and in Sho’f’tim, 18.21. That’s “this week, next, and the next”. There is also an EICHA in Haazinu, but that didn’t fit well into the TTriddle. And that’s it for D’varim and the whole Chumash (not counting AYECHA from B’reishit, which is spelled like EICHA but doesn’t sound like it). Aside from the five EICHAs in D’varim, there are 4 in the book of EICHA, and another nine in the rest of Tanach, including two in one pasuk of Shir HaShirim. Aren’t computer searches fun?
[4] This one is a classic “cryptic crossword puzzle” type of clue. Divine anagram is the word V’HAYA, whose letters can rearrange to spell G-d’s name. Beheaded in cryptic CWP style usually means a word without the first letter. Ancestor Yaakov without the lead YUD give EIKEV. Therefore, the answer to this TTriddle is V’HAYA EIKEV.
[5] Got tired of representing metals by their atomic numbers, so we used melting points this time. The metals whose MP are the nes in the TTriddle are iron and copper, as in the description of Eretz Yisrael as a land whose rocks contain iron and from whose hills one can extract copper.
[6] The command in Parshat Eikev that echoes commandment from the Aseret HaDibrot is LO TACHMOD... Do not covet silver and gold... (Dv 7:25)
[7] 40 years. ARBA’IM SHANA. This 2-word phrase appears in Tanach 31 times. (Would have been nice had it been 40 times, but...) Among those 31 times are 11 times in Chumash. Among those 11 are three times in D’varim, two of which are in Eikev, that are preceeded by THIS, the word ZEH. ZEH ARBA’IM SHANA. (There are actually 6 more times in Tanach for ARBA’IM SHANA with a VAV or BET before ARBA’IM. Total is now 37, still short of 40.)
[8] Apologies for this one. All the others were gotten by someone, except this one. The idea was a good one, but the result isn’t as good as it could be. The only word in this nonsense sentence that serves as a clue is SEVEN. Referring, of course, to the seven species of D’varim 8:8 from Eikev. Wheat, barley, grapes, figs, pomegranates, olives, dates. The sentence of the TTriddle is an anagram of the names of the seven species.
And now for the unexplained elements of the ParshaPix. Part of the challenge is to know when two or more elements go together and when they don’t.
[9] The baby is PRI VITNECHA, the fruit of the womb, and the tomatoes of PRI ADMATECHA, the fruit of the ground.
[10] Note that the key is not on the bread. KI LO AL HALECHEM... After last week’s TT “went to bed”, I
thought of a better PPP from the same pasuk: This one would have used another word of the pasuk: The key is not alone on the bread: KI (key) LO AL HALECHEM L’VADO... but there is also a pair of glasses. (Do NOT try to figure out the significance to the choice of glasses to be on the bread with the key. There is none. And that made the choice of glasses all the more difficult.
[11] This was the TTriddle that you were warned about misdirection. The wording of the challenge at the end of the PP explanations gave the impression - the wrong impression (on purpose) - that it meant extra large. It doesn’t. It is Roman numerals for 40. A number that appears a lot in the Torah, and quite a number of times in Eikev. 12 times in Eikev, twice referring to years and 10 times to days and nights. Many times. Worthy of more than one TTriddle.
[12] Answer: EIKEV. Following sedra is R’EI, see. C. Eikev is before R’ei. B is before C. B = Eikev. QED

This week's TTriddles:
[1] A confused hint to a Kosher mammal and a confused sign for another
[2] From animal to city in two spelling mistakes
[3] arm, head, Va'etchanan, R'ei
[4] Make sure you have a bic parker zebra
[5] plus three unexplained elements in the parsha pix

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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

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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 Batya at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

August in Arad • SUN-WED, August 24-27, '03; For those going on the Tiyul — Have a great time! Hey, are you spontaneous and/or impulsive? there still MIGHT be a room available. Call ASAP.

Friday August 29, '03Rosh Chodesh Elul • 9:00am - 12:30pm (approx.); Tour of Yerushalayim Shel Mata (our terrestrial Jerusalem); Burial Caves from the Second Temple Periodin Sanhedria & Ramot Eshkol withYaakov Billig, Famous archeologist and licensed tour guide who will spend the morning guiding us • You MUST register to attend please call 566-7787 ext, 249; Member’s fee: 40NIS • Non-Members: 50NIS • Be sure to bring water, hat,sunglasses, flashlight & good spirits; Meet at Angel Bakery on Golda Meir Blvd. just off the big intersection of Shmuel Hanavi and Bar Ilan at 8:50am • Shulamit's tiyulim are always treats: Come! You will surely enjoy her delicious sweets

Tuesday, September 29:00am to noon; We’ve done it twice,and we’re doing it again...because you asked for it! Beit HaMikdash Tour with the incomparable Catriel Sugarman assisted by Nachman Kupietsky • Step-by-Step via the Virtual Davidson Center Also... The Western & Southern Walls areas and get to learn and love things you haven’t heard about or seen before! Paid advance reservations a must • Limited places; 50NIS (members) non-members add 10NIS; Meet at Dung Gate leading to Kotel entrance to Davidson Center • Don’t get closed out - Book NOW

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

Renaissance, Jerusalem, valid thru August
Three-night package: 1740NIS per couple, B/B
Includes entrance to health club and indoor & outdoor pools

Renaissance, Tel Aviv, valid August 24-28
2 night MIDWEEK package: 1040NIS, per couple, B/B
Includes entrance to health club and indoor pool

Sheraton Moriah, Tiberias, Valid August 24-27
3 night midweek package: 2400NIS per couple, B/B

Neptuene, Eilat,valid August 24-28
4-night midweek package: 2400NIS per couple, B/B

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

The Back Page of TT582
"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

“Early Shabbat Minyan” Mincha will be 15 minutes before PLAG; Kabbalat Shabbat & Maariv after PLAG.; This week: R’ei-M'vorchin 5:39, Sho’f’tim 5:32, Ki Teitzei 5:25, Ki Tavo 5:17, Nitzavim-Vayeilech 5:09

Shabbat afternoon (Shabbat Parshat R'ei, 25 Menachem Av, 23 August)
5:00pm Shiur on Pirkei Avot (Ch. 6) with Kalman Walker followed by Mincha at 6:00pm

Motza’ei Shabbat, August 23, 9:30pm
"LET MY PEOPLE KNOW" HOW TO WORK WITH THE US CONGRESS TO PROTECT ISRAEL FROM US STATE DEPARTMENT POLICIES • Journalist David Bedein, who recently organized briefings in Washington for the National Press Club, and for Congressional and White House staffers , brings us a report that the US State Department's damaging middle east policies are being conducted without public knowledge and without congressional approval. David will make a presentation on how you can work with the US Congress and the media to help protect Israel from the US State Department policies at this critical time.

Sunday thru Thursday
resumes IY"H in Elul 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
resumes in Elul Shiur by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: We are considering expanding our Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you would be interested in joining us, please be in touch. Call 566-7787 ext. 207. This is still in the planning stage, but your interest and input is valuable to us.

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (men & women) Themes in Davening with Rabbi Binyamin Wolff • Tonia Frohwein’s shiur will resume IY”H on Aug. 31
11:30am (men & women) Parshat HaShavua Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Sound of G-d on the Move, Rabbi Chaim Eisen
Sunday August 24, 8:00pm • What is this thing called ‘Jewish Music’? An illustrated lecture with Dr. David Weintraub, Director, Jerusalem School of Cantorial Art and Music

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • L’DAVID - T’hilim for Elul with Rabbi David Derovan • Pearl Borow’s shiur will resume IY”H on Sep. 1
10:30am (men &women) • Mitzva Explosion with Phil Chernofsky • Rabbi Leff’s shiur will resume IY”H on Sep. 1
Dr. Goldblum’s class will be in recess until September Watch for announcements of its resumption
11:36am (women) The Amazing Month of Elul • 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
RESUMES Sep. 1 • 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 • A Chosen People for a Chosen Land by Rabbi Chaim Eisen
Women's Beit Midrash: MON (and WED) 3:00-5:00pm • Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, August 25th, 8:00pm • The Baal Shem Tov’sThree Steps to Health & Happiness with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
NOTE NEW DAY & TIME • MON 8:00pm • The AM SEGULA lecture series with Eli Yosef: “Curing the Jewish Heart”: Historical overview of the Exile and Redemption
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, August 25, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162

TUESDAY
N'SHEI LIBRARY - CLOSED
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
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Chani Abramson
9:55am Missing the Mikdash Chani Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
RESUMES IN ELUL • TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm; The Accounting after Deat , Rabbi Zev Leff
Tuesday, August 26th, 8:00pm • Prophecy: Character, Content, and Counterfeit by Rabbi Yaakov Moshe Poupko

WEDNESDAY
9:30am (men & women) Towards More Meaningful Davening, Dr. Joel Luber
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm - On a Lack of Kavana when Davening by Rabbi Aharon Adler
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

Wednesday, August 27th, 6:30pm • Root & Branch Association in cooperation with the Israel Center
An Evening to honor the memory of Hillel Kook • Chairman: Samson Krupnick Yakir Yerushaliyim (J’lem Prize)
Introduction: Hungarian Jewish Survivor of the Shoah (Holocaust)
Greetings: Her Excellency Mrs. Suzana Gun de Hasenson, Ambassador of El Salvador; His Excellency Dr. Janos Hovari, Ambassador of Hungary; His Excellency Mr. Robert Rydberg, Ambassador of Sweden
Address: Prof. Moshe Arens, former Israeli Minister of Defense, Minister of Foreign Affairs, M.K., and Ambassador to the United States
Intermission, 7:30-8:00pm (Dinner and/or snacks on sale at Israel Center Cafe)
Remarks: Isi Leibler, C.B.E., A.O., Senior Vice President, World Jewish Congress; Yisrael Medad, Menachem Begin Heritage Center Dr. Robert Rozett, Yad Vashem; Researcher on Holocaust in Hungary
Commentary: "Obligation to Care, to Know and to Do: Jewish Sources Requiring Activism" — Rabbi Chaim Soloveitchik
Conclusion: "Reflections about my father, Hillel Kook" Lecture and documentary film footage of Hillel Kook, Dr. Becky Kook, Political Scientist, BGU
In coordination with the International Raoul Wallenberg Foundation • The evening honors the memory of M.K. Hillel Kook (alias Peter Bergson, 1915-2001), who was Yishuv emissary to the United States during the Holocaust. It is estimated that Kook and his Bergson Group helped save the lives of over 220,000 Jews. We also honor the memories of El Salvador Jewish diplomat Georges Mantello, and Swedish non-Jewish diplomats Raoul Wallenberg and Per Anger, who saved thousands of Jews in Nazi-occupied Hungary. May their memories all be for a blessing
Info: rb@rb.org.il • 25NIS p.p., members 20NIS, students 10NIS • (for any or all lectures)
WED • 7:30pm • NEW TOPIC: Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Building a Model Society with Rabbi Chaim Eisen
WED 8-10pm • Aliya Counseling with Miriam Bass

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
Thursday, August 28th, 8:00pm • Movie Time; Stolen Summer • In 1976 Chicago, an 8 year old Catholic boy concludes that converting Jews to Christianity is his ticket, and theirs, to heaven. Along the way, he befriends a rabbi and his son. “You will be moved, amused, and a little disturbed by this movie; it is worth seeing.” - PC

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

Upcoming at the Israel Center
Start the school year right with "Kosher Parenting"; Five interactive workshops by family therapist Rachel Trugman M.S. Starting Monday, September 1, 8:00-9:30pm, at the OU Israel Center; For registration & information, call Rachel Trugman at 08-9265247or email trugman@netvision.net.il

Join us for an Inspiring and Entertaining Elul Evening of Jewish music, song, and dance, Tue. SEP 2, 8:30pm • music by women, for women • 25NIS students & members; others 30NIS

Sunday, September 14th is...Health Day at the Israel Center • Organized by Tovei Ha’ir Residence in conjunction withthe Jerusalem Municipality, Lectures (among others)...Prof. Gotesman:Prevention of Heart Disease, Dr. Henry Hashkes:Update on High BP and Stroke, Prof. S. Adler:Heartburn is more than Heartburn, Dr. M. Seelenfreund:The Ageing Eye; Dr. S. Shilo:What’s New in Osteoporosis; Medical checkups: Eye, ear, blood...• Advice & booths: insurance, nutrition, health food, foot care, Kupat Cholim, eye care, and more

Chosen People to the Chosen Land • Aloh Na'aleh in conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
CPCL #16 • R’ei - M’vorchim Elul 5763, contact: aloh-naaleh@aaci.org.il
This “from time to time” feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more involved in encouraging and easing the Aliya of others.
Coming Home
The verse recited daily before Shma, "V'tolicheinu komemiyut l'artzeinu" ("and lead us standing upright to our Land") comes to mind with each arrival of a planeload of hundreds of North American olim who have made Aliyah through the Nefesh B'Nefesh organization since last year.
This summer 1,000 olim have moved to Israel through Nefesh B'Nefesh. They were greeted at the airport receptions by Israeli leaders, Aliyah organization representatives, and IDF soldiers, in addition to relatives and others. The phrase repeated often by both olim and speakers was that of coming home.
Nefesh B'Nefesh was founded in 2001 by Rabbi Joshua Fass and businessman Tony Gelbart to facilitate the immigration of the many Jews who want to come on Aliyah. In addition to providing grants for easing the costs of Aliyah, the organization offers assistance in employment, social services and dealing with government agencies. It works in coordination with the Jewish Agency and other olim organizations.
Nefesh B'Nefesh has removed much of the red tape associated with moving to Israel. As co-founder Gelbart stated: "We have created a support system for resolving financial obligations in America and providing expert help on housing, social integration and navigating government process once olim arrive in Israel." For example, representatives of the Ministry of Interior process the paperwork on the plane trip, so the olim can receive their identity cards shortly after landing.
The first historical flight on July 9th, 2002 bought olim from over 23 US states and 3 Canadian provinces. Of the 519 olim who arrived last summer, 99% remain in Israel, 93% of the families have one or both spouses employed, 31 sabras were born, and 3 weddings were celebrated.
The olim of Nefesh B'Nefesh represent the entire professional, religious and political spectrum within the American Jewish community. Among the olim arriving this year, 79% are Orthodox, 14% are Conservative, 4% are Reform and 3% are unaffiliated. Most of the adults are between the age of 20 to 40. Over 500 children arrived this summer.
Some 95% of the olim are college and/or post-graduate educated. They contribute to Israeli society in medicine and health and social services, education, high-tech, finance, sciences and more. As Finance Minister Binyamin Netanyahu told the press at the airport reception: These olim will contribute to the Israeli economy and society by initiating enterprises, thus creating jobs for olim and veteran Israelis.
"The olim are not fleeing adversity or anti-Semitism. They are idealistically, consciously realizing their dream to make their lives in Israel and to contribute economically, socially and culturally to the country," according to Rabbi Fass. "This is a development without precedent in scope and scale for both the Jewish people and the State of Israel."
We hope that Nefesh B'Nefesh will continue to bring "b'komemiyut" the many thousands of American Jews interested in Aliyah.

Eretz Yisrael in Our Sources
The Holy One, blessed be He said: Let the People of Israel who are My portion inherit the Land which is My portion.- Midrash Tanchuma Parshat Re'eh

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.

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.
Nefesh B'Nefesh olim Kathy Poodiak and family of Shilo thought of Aliyah when their son enlisted in the IDF.
Our oldest son, Yehoshua, was learning in a Jerusalem yeshiva when he decided to join the Israeli army. He went to the Hesder Yeshiva in Shilo. He informed us that Shilo is in "the disputed territories, in the Shomron". Since my husband, Jim, and I had never been in Israel before, we didn't know what to think. We found a web site on Shilo with photos and a description of its history and the community. Looked like it would be fine for our son to live there.
Our sons had been to Israel for summer programs, but there was never enough money left for us to visit. One of our main goals was to see Israel. After two of our sons went through life-threatening illnesses, we decided that life was too short and unpredictable to put off the visit any longer. This was a perfect opportunity to go - to see Yehoshua before he began his army service.
After two days of being in Israel, I knew that I had to stay. I notified my husband, and he asked if we could possibly see the rest of the country first before talking about it anymore.
The trip got better and better. When we went to Shilo for Shabbat, it was love at first sight. The people were so warm, hospitable and down-to-earth. Shabbat was so special - people strolling through the streets in the afternoon and visiting each other. And the setting - a small community atop two rocky hillsides. So serene. Blue skies. Green parks with lots of children playing.
Before leaving Israel, I remember having tears in my eyes at the Kotel, praying that we would return very soon and even permanently. We knew what we had to do. We landed and began the Aliyah process immediately.
We returned to Israel a few months later on a Tehilla pilot trip. We saw more of the country, but the spirit and kedusha of Shilo kept calling to us.
Back to America and more Aliyah preparations. And then our dream came true because of Nefesh B'Nefesh. On July 9, 2002, we made Aliyah on a historical flight with 400 other North American olim. We were greeted at the airport by thousands of people, a band, and dignitaries. What an unforgettable experience!
Then off to Shilo! The front door of our rental house was covered with welcome signs, the house was filled with our newfound friends and the fridge was full of food. And the best part of all - our son. In an Israeli army uniform. We were such proud parents!
We survived the bureaucracy, ulpan and I found a job. Our 12-year-old son is now practically fluent in Hebrew, has many friends and wide-open spaces to play in.
It's been a year now. What a year! What an adventure! And smack in the middle of life! We have settled in beautifully here. That's what happens when you are home.

SHILO by David Magence Licensed Tour Guide
Modern Shilo, established in 1978, is built on the hills above biblical Shilo. The site's identification is from Shofetim 21:19 - "…north of Bet El, east of the path which ascends from Bet El to Shechem and south of Levona".
The Mishkan rested in ancient Shilo for the longest period. The synagogue of modern Shilo reflects its architecture. The outer walls look like the boards which formed the Mishkan's walls, and are covered with concrete "curtains", representing the curtains which were the Mishkan's roof. The interior space of the synagogue is divided into two areas, representing the Kodesh and the Kodesh haKodashim. The bima and aron kodesh also represent parts of the Mishkan.
Approaching Tel Shilo from the lower road one sees a small vineyard. One can imagine the following scene from Shofetim (21:20-21): The sons of the Tribe of Binyamin were commanded to wait in the vineyards and "see if the daughters of Shilo come out to dance, then you will come out of the vineyards and every man will get his wife from the daughters of Shilo". According to tradition, this took place on Tu b'Av.
The Tel is entered through the area of the gate of ancient Shilo. Likely, this is where "a man of Binyamin" entered with the bitter news of the Israelites' defeat and the capture of the ark in the battle of Even haEzer. Shilo is where Chana prayed for a child, Eli HaKohen presided and Shmuel first heard HaShem's voice.
At the northern end of the Tel, a plateau was smoothed out of the natural rock in ancient times. The plateau's dimensions, 100 x 25 meters, roughly correspond to the 200 x 50 amot needed for the Mishkan. Probably this is where it stood for 369 years.
Today 215 families reside in Shilo. Educational facilities include a Bet Midrash for children, a Yeshiva high school, and a Hesder Yeshiva.

Tehilla's Second Annual QUIZRAEL, November 8th, 2003
In Israel and all over the world, olim and Israel-minded people are gearing up for Tehilla's Second annual Quizrael evening of Israel trivia. This unique opportunity to sharpen your knowl- edge of Israel while enjoying a fun filled evening with friends and supporting Aliyah comes along only once a year! As one enthusiastic player effused after last year's Quizrael: "I think this was a wonderful idea. It enabled all of us to learn more than we knew at the beginning, as well as have a fun social evening, and do a mitzva in the process." Prizes will be awarded to players on the winning teams in each country, and entry into a raffle for a grand prize.
Aliyah is making a comeback. New olim seek Tehilla's assistance every day; in the past year alone, 1,106 families have approached Tehilla and have received invaluable support in the Aliyah process. Tehilla is succeeding in helping people make their dream of Aliyah into a successful reality!
Quizrael is coming to your community Motzei Shabbat Parshat Lech Lecha, November 8th, 2003! Save the date!!!
In honor of Avraham Avinu's Aliyah, enjoy a great evening with friends and support Aliyah!
For more information or to host Quizrael, contact: Adina at quizmaster@tehilla.com, or 054-860-848, or see www.tehilla.com

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