SHABBAT ROSH HASHANA 5763
1-2 Tishrei 5763 - September 6-8, '02

To the Israel Center family,TT readers, and all of Klal Yisrael SHANA TOVA U'M'TUKA

Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time
Correct for TT #535
See Rosh HaShana section for important notes on Candle lighting and Havdala
Ranges are for THU-THU, 28 Elul - 6 Tishrei, September 5 - September 12
Candle lighting Friday, Erev Shabbat and Erev Rosh Hashana - 6:21pm
Motza'ei Shabbat-2nd night of Rosh Hashana. Say BARUCH HAMAVDIL BEIN KODESH L'KODESH then set up & light from pre-exisitng flame - 7:34PM
Sunday, September 8th - Havdala (wine and havdala Brachot only) - 7:33pm
Earliest Shacharit 5:26-5:31am
Sunrise - 6:17-6:21am
Sof Z'man Kri'at Sh'ma 9:27-9:28am (8:41-8:42am)
Sof Z'man Shacharit - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) • 12:38-12:35½pm
Mincha Gedola (earliest Mincha) 1:10-1:07pm
Plag Mincha 5:39-5:31½pm
Sunset 7:03-6:54pm (6:58½-6:49½pm)

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...

Speaking of Rosh Chodesh Tishrei being eclipsed by Rosh HaShana (as we were last week), there is a little mention of the “other” identity of Rosh HaShana. Most prominent is the reference in the Maftir and in the Musaf Amida to the korbanot of Rosh HaShana being in addition to the daily sacrifices (and the Musaf of Shabbat, as we will mention this year on the first day) and the sacrifices of “Chodesh”.

As far as Kiddush L’vana for Tishrei, many people wait for Motza’ei Yom Kippur. This gives another mitzva to perform right after YK. Like building the Sukka. On the other hand, some people feel that an extra mitzva during Aseret Y’mei T’shuva is a good thing. Minhag Yerushalayim is not to wait; to take the first opportunity to say K.L. With the Molad of Tishrei on Shabbat morning, three full days is Tuesday morning, so the first (and best) op for KL according to the GR”A is Tuesday night, Sept. 10. Seven day first op is Motza’ei Shabbat Shuva.

Shabbat: The Silent Shofar
Rosh HaShana falls on Shabbat this year. As it did two and three years ago, and as it is scheduled to do next year. Four of five years Shabbat-Rosh HaShana is very rare (see stats on page 18), but Rosh HaShana falls on Shabbat about twice every seven years, on average. And every time it happens, we don’t blow Shofar on the first day. That is, we don’t blow Shofar on the day that the Torah commands us to blow Shofar.

The reason is fairly well-known. Our Sages, using the authority invested in them by the Torah, banned Shofar on Shabbat, lest someone mistakenly think that it would be permitted to carry a Shofar through a public domain in order to bring it to someone who would blow for him or teach him how to blow.

It boggles the mind to think of how rare such a hypothetical situation would occur. One would assume that if we did blow Shofar on Shabbat, that most (practically all) people would be taught that you cannot carry a Shofar where there is no Eiruv, just as we are taught that one cannot violate even a rabbinic decree such as climbing a tree to obtain a Shofar (don’t ask how the Shofar got up the tree) or to walk beyond T’chum to facilitate Shofar blowing. And if a person would not know that you cannot carry a Shofar on Shabbat in the street in order to fulfill the mitzva, then he probably wouldn’t know that the Sages banned Shofar-blowing on Shabbat.

I suspect, and humbly submit for your consideration, that what motivated our Sages to ban Shofar on Shabbat was not only the high regard and care for Shabbat that they wanted to instill in us. That someone MIGHT inadvertently, and with all good intentions, step on Shabbat’s toes, so to speak, and therefore, Chazal told EVERYONE not to blow Shofar, speaks volumes for the sanctity of Shabbat, and its number one place among the holy days of the year.

But maybe there is this, in addition. Shofar - once a year - proclaims G-d as King and reminds us that we are His loyal subjects, Shabbat proclaims no less, and does so every single week of the year. Shofar reminds us of Revelation at Sinai. So does Shabbat. Yismach Moshe... and two Tablets of Stone he brought down in his hand, and on them was written Shmirat Shabbat. Shofar focuses us on the Ingathering of the Exiles and the Final Judgment Day. Shabbat is M’EIN OLAM HABA, a fore- taste of the World to Come.

Rosh HaShana that falls on Shabbat lacks for nothing, even with a rabbinic ban on Shofar. Shabbat is the silent Shofar that proclaims G-d as Creator and Master of the Universe as clearly and as sharply as the most perfect, loud and clear set of Shofar-blasts.

STATS
LO AD”U ROSH says that (in our fixed calendar) Rosh HaShana (the first day) cannot fall on Sunday, Wednesday, or Friday. That means, of course, that it CAN fall on Monday, Tuesday, Thurs- day, or Shabbat. Rosh HaShana is Shabbat-Sunday 28.6% of the time. That’s an average of about twice in seven years.

During the current century (the 58th since Creation, that is - 5701-5800), RH is Shabbat 28 times. 5703, 06, 10, 13, 16, 20, 23, 30, 33, 36, 37, 40, 43, 47, 50, 57, 60, 61, 5763 (this year), 64, 67, 70, 81, 84, 87, 88, 91, 94. Notice that the time between one Shabbat-RH to the next is most often 3 or 4 years - 19 times in this century. Twice it was 7 years and once it will be 11. Four times, RH is Shabbat in two consecutive years, and once the gap is 2 years.

By the way, the condition necessary for two consecutive years matching in day of the week (e.g. the Seder was on Wednesday night last year and will be Wednesday night again this year; Yom Kippur is Monday this year and next; etc.) is that the year be M’uberet (13 months, 2 Adars) and that it be SHALEIM, i.e. Cheshvan & Kislev both having 30 days. Such a year has 385 days, exactly 55 weeks. That’s why the day of the week repeats. All other years are not a whole number of weeks. M’uberet-Shaleim years occur 16% of the time, about once in six years on average.

Two consecutive Shabbat-RHs occur less than 5% of the time, so four times during the 58th century is within range.

More interesting is the question as to how often do we get 4 Shabbat-RHs in a five-year span. We’re in one now, 5760-5764. The last such span was 5689-5693, 71 years earlier. The time before that was 5513-5517 - that’s 176 years earlier, in the lifetime of the Vilna Gaon (and his contemporary, George Washington). The time before that was 71 years earlier still, 5442-5446 (in the 1680s). The next time such a span is scheduled is 176 years from now, 5936-5940.

So within a 500 year period, there is a pattern of 71 years, 176 years, 71 years, 176 years.

Nice pattern, but does it hold? And so we continue to travel back in time with the old Hebrew Calendar DOS program (written back in 1985) until we find another 5 year span with 4 Shab-RHs. And here it is - only 27 years earlier, 5415-5419. So much for patterns. And before that? 5266-5270, 149 years earlier. Pattern shot? Not really. 27+149=176. 71 years earlier? Yes. 5195-5199. Shall we keep going back a little longer? Okay. 5168-5172. 27 years again. Then 5019-5023. 149 years again. So the pattern continues with a little glitch. Or is the glitch part of a more complex pattern? Perhaps. Enough. We covered the whole sixth millenium, during which there are 10 five-year spans with 4 Shabbat-RHs.

If you are reading these words, you probably enjoyed the excursion into calendar statistics. This page was written for you. Those who gave up towards the beginning or were scared away by the imposing title STATS, don’t know what they’re missing. :)

Torah Reading & Haftara
According to Tradition, Sara Imeinu was "remembered" on Rosh HaShana, she became pregnant, and subse- quently gave birth to Yitzchak, despite her advanced age of 90. On the first day of Rosh HaShana we read perek 21 of B'reishit, from Parshat Vayeira, about the birth and early years of Yitzchak, and about the Sara-Hagar- Yishmael episode. The last part of this 34-pasuk reading is about the treaty made between Avraham and Avimelech.

Commentaries point out that it was in the merit of the prayers of Avraham on behalf of the people of Avimelech's household, that his (Avraham's) and Sara's prayers for themselves were also answered.

One strong Rosh HaShana message is the power of prayer.

Because of Shabbat, the reading is divided into seven Aliyot, rather than the usual 5 Aliyot of Yom Tov.

Then the Maftir is called to the second Torah and the first 6 p'sukim of Bamidbar 29 (in Parshat Pinchas) are read. The reading is about the Musaf of Rosh HaShana and the mitzva of Shofar blowing.

The Haftara of the first day of Rosh HaShana echoes and reinforces the theme of the Power of Prayer, as well as giving us another example of the "barren matriarch" who conceived after praying, It is the story of Chana, mother of Shmuel HaNavi.

The silent nature of the Amida is attributed to Chana. The reading is the first 38 p'sukim of the Book of Shmuel, 1:1-2:10.
Mincha...

When Rosh Hashana is Shabbat, Yom Kippur will be Monday and Sukkot will be Shabbat. That means that there is no Shabbat between Yom Kippur and Sukkot, which means that Hazinu is the Shabbat Shuva reading and the beginning of Haazinu is the reading for Shabbat afternoon. As always, 3 people are called to the Torah at Shabbat Mincha.

SPECIAL NOTICE
When there is Yom Tov on Motz'aei Shabbat, one has to be careful to eat Seuda Shlishit for Shabbat, on the one hand, and to still have an appetite for the Yom Tov meal at night, on the other hand. This takes a little planning, but both Kavod Shabbat and Kavod Yom Tov are at stake, so the effort is well-rewarded. A practical suggestion for Rosh HaShana day, when lunch tends to be on the late side, is to split lunch by benching after the appetizer (or something like that), take a learning break, and then wash again for the main dish. This second half of lunch can qualify as Seuda Shlishit. It’s not a good idea to skip Seuda Shlishit, especially since this is the first Shabbat of the new year, and patterns and habits can develop from it.

Second Day...
In the first Sefer Torah, we continue reading from the previous day, 22 p'sukim for five people. (The second day cannot fall on Shabbat, so the Machzor does not show more than the five Aliyot.) Perek 22 is the portion of the Akeida. It is arguably the most dramatic and emotion-evoking portion of the whole Torah. Tradition tells us that the Akeida took place on Rosh HaShana. ZICHRONOT (remembrances) is one of the three major themes of Rosh Hashana, and the Akeida is the main element of ZICHRONOT. Not only is it the topic of the Torah reading, but it is the basis of the choice of Shofar — namely, the Ram’s Horn — and it is oft repeated in davening.

We stand before G-d on Yom HaDin and we proclaim that we are not only the biological descendants of Avraham and Yitzchak (and Yaakov), but the spiritual heirs as well. We are not just telling stories; we are inspired to emulate our forefathers and develop a total commit- ment to G-d and Torah.
Perhaps it is much more than that. The old question about the zebra, as to whether it is a black animal with white stripes or a white animal with black stripes, is very applicable to that average Jew. Each of us does mitzvot which earn us credit, so to speak, and sins that are held against us. Whatever the ratio, the question is what kind of Jews are we. Am I a good Jew with episodes of sin or am I a wicked Jew who does mitzvot from time to time. And this is not merely a matter of numbers. It is possible that we are evaluated as good Jews who slip, even if the slipping is significant... because we are the descendants of the Avot and Imahot. This is part of why we mention the Akeida so often on Rosh HaShana.

The Maftir from the second Torah is the same as the day before - the Musaf of Rosh HaShana.
The Haftara is 19 p'sukim from Yirmiyahu (31:2-20). Once again, we find one of the matriarchs who was without child for a long time. This time, Rachel Imeinu represents the people of Israel (more specifically, the tribes of the kingdom of Israel, under the flag of Efrayim, so to speak, who are in bad shape in their countries of Exile. The closing words of the Haftara contain G-d's promise of mercy.

ROSH HASHANA THIS & THAT
NOTES for CANDLE LIGHTING & HAVDALA
Suggestion: Before you light Shabbat-Yom Tov candles, light a 24 hr. candle so that you will have a flame available for the second night of Rosh HaShana.
Candle lighting on Friday is the same as every week, i.e. light first, cover your eyes, and then say the bracha (in this case, brachot). The bracha for the candles combines Shabbat and Yom Tov. L’HADLIK NER SHEL SHABBAT V’SHEL YOM TOV. (Some communities say YOM HAZIKARON rather than YOM TOV. If you don’t remember which you say, find someone who does remember.)

On Motza’ei Shabbat, the second night of Rosh HaShana, a woman should say BARUCH HAMAVDIL BEIN KODESH L’KODESH after 7:34pm (unless she davens Maariv and remembered to say VATODI’EINU). Then it is permissible to set up the candles, light them, begin Yom Tov cooking, etc.

When lighting the candles on the second night, it is proper to recite the brachot first and then to light the candles. It is forbidden to stike a match or flick a lighter on Yom Tov. Transfer of a pre-existing flame to a match or candle is permitted. Whatever you use to light the candles may not be extinguished. Just put it down on a safe surface and let it go out by itself.

Most authorities express a doubt as to whether a SHE’HE’CHE’YANU is warranted on the second night (especially if we view the two days of RH as one long day). Hence, they recommend that you have a new fruit or garment ready for the second night, and when you say the SHE’HE’CHE’YANU at candle lighting or Kiddush, you can have the fruit or garment in mind, thus resolving the SAFEK (doubt). Even if you don’t have a new fruit or garment, you still say SHE’HE’CHE’YANU on the candles or at Kiddush. The Vilna Gaon was known to hold that it is unnecessary to “cover” the SHE’HE’CHE’- YANU; it is fully legitimate for the second night of RH, on its own.

Havdala for Shabbat is combined with Kiddush for Yom Tov on a single cup of wine. There is a fascinating eight-way dispute in the Talmud as to the order of teh brachot to be said at this combination Kiddush and Havdala, and this is the prevailing practice.

First, the Borei Pri HaGafen (YAYIN) is said over the Kiddush Cup. This is followed by MELECH AL KOL HA’ARETZ M’KADEISH YISRAEL V’YOM HAZIKARON (this bracha is known as KIDDUSH). So far, things are like any Leil Yom Tov. We now switch over to Havdala. No separate wine bracha is said; the one for Kiddush covers the Havadala as well. We now say BOREI M’OREI HA’EISH over the Yom Tov candles or an incandescent bulb (we do NOT light a Havdala candle for the occasion) (NER). This is followed by a modified HAVDALA bracha, ending in HAMAVDIL BEIN KODESH L’KODESH, He Who distinguishes between one level of sanctity (the higher one of Shabbat) and another level of sanctity (the lesser one of Yom Tov). All of the above is concluded with the SHE’ HE’CHE’YANU, known as ZMAN, time. The sequence of these five brachot is known by the initial letters of the brachot - YAKNEHAZ, i.e. YAYIN (wine), KIDDUSH, NER, HAVDALA, and ZMAN. B’samim (spices) are not used on Motza’ei Shabbat that is Yom Tov; the Yom Tov is considered as a spiritual “spice”, rendering actual spices unnecessary.
On Sunday night, we say Havdala (between Kodesh and Chol), but we use neither candle nor spices, nor do we say the introductory p’sukim (They are said only at havdala after Shabbat).

By the way, it is only the transition from a higher Kedusha to a lower that is accompanied by the recitation of Havdala. That includes Shabbat to weekday, Shabbat to Yom Tov, Shabbat to Chol HaMoed, and Yom Tov to Chol HaMoed. It does not include Yom Tov to Shabbat (as will happen this coming Shavuot, which falls on Friday this year), or Chol HaMoed to Yom Tov or Shabbat.

SUGGESTION When you daven on Rosh HaShana and Yom Kippur... take your time. No one is rushing you. If your shul is faster than you are, and you are still saying your Amida when the chazan has begun the repition — so what? Let them go. Your private, silent Amida is your priority.

It takes concentration. The shul sounds in the background can be distracting. Don’t let them be. You’ve got work to do. Find yourself a good spot to stand for your Amida. A place where you won’t be bothering anyone else, especially if you are taking a long time with your Amida.

If you are still in your Amida when the congregation is ready for Kedusha, then you have to stop, wait, and listen - but you do not say Kedusha with everyone else. Don’t worry. Your listening is con- sidered as if you are saying it. Except that you are not saying it, because you cannot interrupt your own Amida. Nor can you continue davening while the KAHAL is saying Kedusha. Stop, look, and listen.

It is important not to inconvenience others in your attempt top daven better. Violating interpersonal mitzvot while seeking to fulfill a Jew-to-G-d mitzva is kind of counter-productive.

It might happen, if you take this suggestion, that you will be davening while the KAHAL is saying to powerful, dramatic U’N’ETANEH TOKEF. So be it. Your Amida is more important to you.

Also, there is nothing wrong with davening in Hebrew and looking over to the English translation to help you under- stand what you are saying. It is even permitted (and maybe preferable) to daven in English, if you don’t under- stand the Hebrew at all. On the otehr hand, a tremendous about of thought and work went into the Hebrew wording of our prayers, and if you can handle davening in Hebrew (especially with the ability to read the English at the same time), it is preferable. Daven well.

Hatarat Nedarim
Many people say HN on Erev Rosh HaShana. If you are not able to say it then, try to say it during Aseret Y’mei T’shuva.
One of the ideas behind saying HN before the Yamim Nora’im is this:
Let’s say that a person wants to diet, but chocolate chip cookies are his “undoing”. He so much cannot resists them, that he takes an oath or a vow not to eat them anymore. (It is not necessary to use the terminology of swearing or promising; sometimes “merely” saying something is tanta- mount to a vow.) Said person is at a party sometime later, sees a plate of chocolate chip cookies, and has just one.

Believe it or not, eating that cookie for that person is the same (sort of) as eating a cheese burger or ham sand- wich. Sounds like an exaggeration, but it really isn’t. Eating ham violates the prohibition against eating the meat of non-kosher animals. Eating that cookie violates (for the one who took the vow) the prohibition of profaning one’s word.

And, we can suggest, that the one who eats the Ccookies is even a little worse! Eating ham is a sin. Eating a cookie isn’t a sin, except for the one who swore he wouldn’t eat them. So the vow-taker creates upon himself the possibility of sinning, where none need have existed.

You want to abstain from something, do it. But don’t swear to it. You want to do good things? Do them. No need to swear and put yourself in a difficult situation.
A person who undertakes (without the protection of saying B’LI NEDER) to, let’s say, give Tzedaka every day has created new pitfalls for himself. Every day that you don’t give Tzedaka constitutes a violation of pledges. Serious offense. And it could have been avaoided.

Saying HN is not meant to stop you from doing mitzvot. By all means, give Tzedaka every day. Say T’hilim, learn Mishnayot, visit the sick, etc. Just don’t turn such beautiful mitzva-practices into potential sins. HN works retro-actively. Swear off coffee on Sunday, have a cup on Monday - sin. Nullify the vow on Tuesday and it takes away the oath from Sunday. What you did on Monday is now not a sin. Powerful. Don’t misuse it.

And now we turn to HaShema and ask him to dissolve the rest of our sins as only He can - like our Hatarat Nedarim.

SHOFAR
The first “session” of Shofar blowing, which consists of 30 blasts and constitutes the fulfillment of the Torah’s mitzva of Shofar, is done after the reading of the Torah and Haftara (and Drasha) and before the Torahs are returned to the Aron. It is known as T’KI’OT D’M’YUSHAV (the sitting-down blasts, as opposed to the Shofar blasts during the Amida, although we stand for this set too).

It is the minhag to say T’hilim 47 seven times before Shofar blowing

The Shofar-blower AND each person listening to the Shofar should have KAVANA during the BRACHOT to fulfill the mitzva of Shofar. One must be careful to hear the entire BRACHOT without interruption, and to answer AMEN to each.

It is proper not to talk (other than davening and what is necessary for davening and Shofar) from the BRACHOT through the last of the blasts (after the repetition of the Musaf Amida), but especially until the first set of 30 KOLOT are completed. Although there are Machzorim that have passages for the KAHAL to say after each trio of sounds, it is widely accepted for the KAHAL to remain silent throughout the set of 30 blasts.

The Mitzva to Hear Shofar
First and foremost, before any of the themes, symbolisms, and reminders mentioned below, is the main reason and kavana for doing ANY mitzva - because G-d commands it. The phrase L'SHEIM MITZVAT SHOFAR should be on our minds from the Brachot of the shofar-blower, from the first blast to the 100th.

The Torah says that the first day of the seventh month shall be a T'RU'A DAY. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. Furthermore, we are to hear that sound three times, and that sound is to be preceded and followed by a P'SHUTA, a plain, long blast which we call T'KI'A.

Our Sages disagree as to exactly what a T'RU'A is supposed to sound like. Crying, wailing, sobbing, moaning, sighing, or some combination thereof. The result of this difference of opinion are the sounds we call SH'VARIM and T'RU'A, and the combination of the two. Therefore, to satisfy the Torah's requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations:
T'KI'A | SH'VARIM-T'RU'A | T'KI'A
T'KI'A | SH'VARIM | T'KI'A
T'KI'A | T'RU'A | T'KI'A

Let’s refer to this as a Major Set of Blasts (30 KOLOT). One each of these sequences is a Minor Set (10 KOLOT).

Although the requirement of the Torah will be satisfied with these 30 KOLOT (sounds or blasts), the Sages instituted the practice of sounding the Shofar during the Amida - linking them with each of the three main brachot of Musaf - MALCHIYOT (Kingship), ZICHRONOT (Remembrances), and SHOFAROT (Shofars). Some shuls blow during the repetition of the Amida only; others blow during the silent Amida as well.

And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 conveys completeness and fullness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOM T'RU'A there shall be for you", more than a lesser number would.

(There is also another reason given for the 100 blasts, having to do with the lament of the mother of Sisra, as recorded in the Book of Sho'f'tim.)
Symbolisms and Kavanot (based on Menorat HaMa'or)

G-D'S KINGSHIP
Rosh HaShana corresponds to the 6th day of creation, the day human beings were created. Since it is the day that G-d's subjects, so to speak, came into existence, it follows that He became King on that very same day. We therefore consider Rosh HaShana to be the Coronation Day of the Supreme King. To herald that event, we sound the royal trumpet - the Shofar. This concept of G-d's Kingship is one of the major themes of Rosh HaShana. One of the three central brachot of the Rosh HaShana Musaf is Malchiyot - Kingship. In that bracha, we quote ten p’sukim from Tanach that deal with this theme. The T'KI'A (the long monotonic, unbroken blast) specifically is associated with this aspect of Rosh HaShana. The T'KI'A is a happy and proud sound. Although other emotions claim our attention, one should be happy and proud on Rosh HaShana as we reaffirm our loyalty to the King of Kings.

CALL TO REPENTANCE
The Shofar is the alarm that (hopefully) wakes people up to the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar. Shofar is associated with embarking on the road to spiritual Return.

AKEIDAT YITZCHAK
Perhaps the most prominent element of Rosh HaShana is the Binding of Isaac. The choice of a ram's horn as Shofar, the Torah readings, the main focus of the Zichronot bracha, and Tashlich, all point to the AKEIDA as a major theme of the day. When we stand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Patriarchs and Matriarchs whose commitment to G-d is exemplified by the Akeida. The Chafetz Chaim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The notable exception is G-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are the descendants of Avraham & Yitzchak and have inherited from them an absolute and complete dedication to G-d's Word, the Torah.

MATAN TORAH
The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing". When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot. In essence, this is the foundation of T'shuva. The Shofar reminds us of our commitment to the Torah; repentance is G-d's gift to us when we fail in that commitment.

The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear His voice directly, was our promise to listen to the prophets, starting with Moshe and continuing throughout the generations. This aspect of Shofar, then, follows the previous item - Matan Torah.

INSTILLS FEAR
"If a Shofar sounds in the city, will not the People tremble?" Think of the sound of the siren - the feelings of apprehension and dread that it filled us with. An ambulance’s siren reminds us of human frailty and illness.

Churban Beit HaMikdash should also be kept in mind while hearing the Shofar. The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith with G-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban.

Ingathering of the Exiles is described by Yeshayahu as being accompanied by the sound of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective".

The Great Judgment Day is associated with the Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days".

T'CHIYAT HAMEITIM is also associated with Shofar. Thinking of this gives us a broader perspective on what G-d expects of us and what is in store.
More SHOFAR points to ponder

Note that the words SH'MA, LiSHMO'A, NISHMA (as in Na'aseh v'...), etc. do not only refer to physical hearing. They most often imply understanding as well. Our commitment at Sinai was "We will do, and we will understand (what G-d wants of us)". Similarly, the bracha for Shofar - LiSHMO'A KOL SHOFAR implies that understanding is essential to the mitzva.

It is not enough to merely hear the sounds of the Shofar; we must understand them too. Imagine standing at a crosswalk waiting to cross the street. To your right, a truck is standing at the curb. As you are about to enter the road, your hear an insistent beeping sound. It is the warning sound that the truck automatically emits when it is put into reverse. the truck is slowly rolling towards you, and you are warned by the beeps - Do not step into the road; it would be a dangerous thing to do.

You hear the sounds - but you do not know what they mean! Maybe you think it is a car alarm, or a sound coming from the nearby construction site, or maybe you just aren't thinking at all. You hear the sound, but it doesn't dawn on you that you are being warned of some danger. And you step into the road, just as the truck backs up.
So too, it is with the sound of the Shofar. Many, many Jews go to shul to hear the Shofar. They hear the sounds, but do they know what the sounds mean? Do we heed the warning of the Shofar? Are we moved to rise to the challenge of T'shuva? Are we inspired to strengthen our commitment to Torah and Judaism? Are we going to work harder to improve ourselves as individuals and as a community, so that we will do our share in hastening the Moshiach? Or will we continue walking into the path of the oncoming truck?

ASHREI HA'AM YO'D'EI T'RU'A... Happy (or fortunate) is the Nation who KNOWS the T'RU'A... Notice that the verse does not say "...who HEARS the Shofar"; it says "...who KNOWS the Shofar-sound", who understands its meanings.

We must hear the Shofar, must understand its meanings, must let its sounds and meanings penetrate to our minds, hearts, and souls. The Shofar must bring about a "shipur" (a spiritual improvement). Then we may consider ourselves truly fortunate and happy to be the Nation that knows the T'RU'A.

TASHLICH - Second day of Rosh Hashana, 2 Tishrei 5763, Sunday September 8, 2002
*When Rosh HaShana falls on Shabbat, the Ashkenazi minhag is to “do” Tashlich on the second day of Rosh HaShana. S’faradim keep Tashlich on the first day of RH (i.e. Shabbat), unless the Tashlich place is outside one’s town.

What it isn't & what it is
Tashlich is NOT a hocus-pocus magical method for ridding oneself of sins. It just isn't that easy. One must do sincere T'shuva, pray to HaShem, say Vidui, and if interpersonal sins are involved (which they inevitably are), one must appease those he/she has hurt and receive their forgiveness before T'shuva can succeed. One cannot go to the waterside, say some passages, throw some crumbs into the water (a practice which poskim frown upon, by the way), and walk away with a clean slate - without some hard, real repentance.

In fact, there have been famous rabbanim in previous generations who have banned Tashlich in their communities so that people should not slacken off from the major challenges of the Yamim Nora'im - T'shuva and Prayer.

There are other authorities who did not mention the custom of Tashlich in their works, since it does not appear in the Talmud or other early sources. For example, the Vilna Gaon's practice was/is not to do Tashlich.

Yet Tashlich is a wide-spread minhag in most Jewish communities around the world. It is generally "done" on the first day of Rosh HaShana, unless that is a Shabbat, in which case it is "done" on the second day of Rosh HaShana. If it is difficult to go to Tashlich on Rosh HaShana, or for some reason one wasn't able to say it, it may be said during Aseret Y'mei T'shuva, or afterwards until (and including) Hoshana Rabba.

The lead passage of Tashlich gives us the origin of its name, and probably the main origin of the custom itself. The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our sins into the depths of the sea." This is our T'shuva goal - to repent so sincerely, that G-d will erase our sins completely.

Kings of Israel were anointed by the riverside. Water is the symbol of life, of Torah, and of continuity. On Rosh HaShana, when we celebrate the coronation of the King of Kings, we go to the river (or other body of water) as a reminder of this theme of the day.

The Midrash tells us that the Satan received G-d's permission to attempt to dissuade Avraham Avinu from going to Har HaMoriah to sacrifice Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop Avraham. The river became a symbol of dedication to G-d. On Rosh HaShana, the anniversary of the Akeida, we go to the riverside and "remind" G-d (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah & mitzvot.

There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimmel Midot. They are an essential element in the Slichot and T'shuva process, and are integrally bound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period.

The text for Tashlich varies from machzor to machzor. In this Pull-Out, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough". After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature, where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 152 • BROKERS (part 2)

Towards the end of the prior lesson, we discussed the owner not giving the broker a price to obtain for the real estate of personal property to be sold.

If the owner does not set a price but gives the broker discretion to sell at a price he thinks reasonable, then the owner is bound by such sales price. Assume that the owner instructs the broker to sell wheat at 80 cents a bushel. The broker is not permitted to purchase the wheat for himself at 80 cents a bushel. If the broker sells the wheat to himself, the acquisition is not binding on the owner. Assume, however, that the broker notifies the owner, even some time after he has obtained possession of the wheat to sell, that he is buying the wheat for his own account and the owner consents. The broker obtains title to the wheat although, and both parties are bound to the sale. When the wheat was taken by the broker to be sold it was still considered to be in the domain of the owner, although situated in the broker's domain. But once the owner tells the broker that he can acquire the wheat, then the domain of the broker acquires the wheat for the broker. The instructions of the owner and the fact that the goods are in the broker's domain combine to transfer title to the broker. If the owner remains silent when the broker tells him he is buying the wheat for himself, then it is for Beth Din to determine if the silence could be taken by the broker as a sign of assent. If thereafter the broker makes a large profit by reselling the wheat to a third party, the entire profit belongs to the broker. However, if the owner does not acquiesce in the broker buying the wheat for his own account, the wheat still belongs to the owner.

In the prior lesson it was stated that many communities frown on the following procedure, yet if done it will be upheld unless there are rules or regulations to the contrary. If the owner tells the broker that he wants 80 cents a bushel and any overage over the 80 cents that the broker will obtain will belong to the broker, such arrangement is binding on both parties, although the broker was silent when the owner gave him these terms.

Assume that the owner pleads that he instructed the broker to sell one hundred bushels of wheat at 90 cents a bushel and the broker pleads that the owner's instructions were to sell at 70 cents a bushel, which was the price he obtained. (Or the owner pleads that he instructed his stockbroker to sell one hundred shares of a certain corporation's stock for $10 a share. The broker pleads that the instructions were to sell the shares at $9 a share, and it was this price for which he sold the shares.) Regarding the wheat case, the broker takes a Torah oath and he wins the case and needs to turn over to the owner $70, representing one hundred bushels of wheat at 70 cents a bushel. The reason that the broker takes a Torah oath is that he admits part of a claim and denies the balance of the claim. The broker admits he must turn over to the owner 70 cents per share and denies that he owes another 20 cents a share. If the broker had already turned over to the owner the 70 cents per bushel or stated to the owner, "Here, take it" then the broker is absolved from taking a Torah oath and need only take a hesseth oath. (For a full discussion of Torah oaths, see my Volume III, “A Restatement of Rabbinic Civil Law”, especially chapter 87.) The actual true market value is not controlling, since the broker either followed the owner's instructions or he did not. In those situations where the course of commerce will not be affected by the owner rescinding the sale as above stated, he can rescind the sale. There is also a dissent that does not permit rescission on the part of the owner against the third party, since there may be collusion between the owner and the broker to deprive the third-party purchaser of his bargain.

As soon as the owner of the thing to be sold, either personal property and/ or real estate enter in their arrangement, there arises certain responsibilities between the owner and the broker. The broker is to be paid even if there is no formal agreement between the owner and the broker. Absent agreement, he will be paid for the value of his services or according to the community standards for payments to brokers for the services rendered.

Since the broker is paid for his services, if he loses the item entrusted to him, or the money he receives from the purchaser of the item, he is liable for any losses. He is liable, whether it is stolen, lost, or broken; however. he is not liable for loss caused by an act of God. He is liable even if he will end up not being paid because the item is not sold. The broker’s potential for earning the wages makes him a paid bailee, and he assumes all of the responsibilities of a paid bailee, (a topic that will IYH be discussed some time in the future).

In those situations where the broker must make restitution to the owner as when the object is no longer available as previously stated, the broker will take an oath as to the value of the lost or stolen item and that is the payment he will make to the owner. The oath of the broker must also include an oath that he does not have under his control or possession the item he alleges was stolen or lost. For example, Reuven gave the broker a diamond ring to sell and the diamond fell out of the ring while in the possession of the broker. The broker must take an oath as to the value of the lost diamond and that it is not in his possession or control and he will pay to Reuven the value as stated in the broker's oath. The broker does not have to pay more than the value as stated in his oath.

There is a case related in which a Gentile gave Reuven a ring to have sold for him. Reuven gave a broker the Gentile's diamond ring to sell. The broker lost the ring and Reuven demanded the oath of the broker who swears that the ring is not in his possession nor under his control and that the diamond ring was worth $300. The Gentile pleads that the ring was worth $400. The broker need pay to Reuven only $300.

Assume that Reuven gives a ring to the broker to pawn for him. The broker then pleads that he does not remember where he pawned the ring. The broker is liable to the owner for the value of the ring according to the oath the broker has to take. Not remembering to which pawnshop owner he pawned the ring, the broker is negligent and is liable to the owner for the loss caused by his negligence. Similarly if the broker pleads that he pawned the ring with Shimon and Shimon denies the allegation, the broker is liable to Reuven according to the value of the ring as sworn to by the broker. The broker should have obtained a receipt from the pawnshop owner that he is holding the ring according to the terms of an agreement.

In all of these situations if the broker is unable or unwilling to take the oath, the owner will have to prove the value of the lost article.

If the owner instructs the broker to pawn the ring with a specific pawnshop owner and then the pawnshop owner denies that he is holding the ring, the broker is free of liability since it was the owner who instructed the broker which pawnshop to use.

The subject matter of this lesson is more fully presented in Volume VI Chapter 185 of"A Restatement of Rabbinic Civil Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores.
Questions to quint@inter.net.il

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh.
NEW YEAR'S GREETINGS
The Rema writes that it is customary on Rosh HaShana to greet with the expression, "May you be inscribed for a good year" (OC 582:9). However, some people adopt a slightly different expression, which is not mentioned in the early commentaries: "May you be inscribed and sealed immediately for a good year!"
The basis for this alternative greeting is the gemara which states that it is only the ordinary person whose judgment is written on Rosh HaShana and sealed on Yom Kippur. The complete tzaddik, however, is immediately sealed on Rosh HaShana for a good year (Rosh HaShana 16b). By wishing our friends an immediate sealing, we are implying that they are perfectly righteous individuals, in the exalted category of the "tzaddik gamur".

The most basic understanding of this passage is that for those who are completely righteous, G-d does not have to wait ten days to scrutinize their actions and determine if they are worthy of a good year, which will afford them the maximum opportunity to sanctify His name. He is sure of their steadfast commitment. This understanding affirms the modified greeting we often hear.

However, there is an alternative under- standing which confirms the traditional blessing. This understanding makes a special inference from the word "com- pletely" righteous.

No human being is perfect, and everyone needs to constantly grow in all good qualities. Someone who is "complete" is really "finished" - he or she, although a saintly person, is done growing. (In modern Hebrew when we say that someone is "gamur", we mean he or she is "done for".) We could say that such a person, though written for life, does not benefit from the special opportunity the 10 Days of Repentance provide. Unlike the ordinary person, who has until Yom Kippur to revise his inscription, such a person is inscribed on Rosh HaShanah and then HaShem so to speak closes the book on him.

It follows that being sealed for life already on Rosh HaShanah is not necessarily the blessing it is sometimes made out to be. Perhaps the traditional blessing mentioned in the Rema is really best. (Based on an explanation of Rav Yisrael Sonnenblick.)

Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future.

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

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 communityin Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q Is it permitted to sleep on Rosh Hashana afternoon?
A It is tricky to try to balance the various aspects of Rosh Hashana. It is, at once, a day of fear and of festivity (Shulchan Aruch, Orach Chayim 597:1; see Nechemia 8). The minhag you refer to stems from the fear of judgment, and many take it very seriously. We will review the sources and suggest to the individual to choose his practice based on his custom, his strength, and his circumstances.
The Rama (OC 583:1) brings and praises the minhag not to sleep on Rosh Hashana. The source given is a Yerushalmi that he who sleeps on Rosh Hashana, his mazal sleeps, implying that his judgment may not go as well as it could. (Acharonim point out that our editions of the Yerushalmi are missing this quote). Certainly we have precedent in Tanach that it is considered foolish to sleep when one's fate hangs in the balance (see Yonah 1:6).
The Mishnah Berura (583:9) and others quote the Ari z"l that after chatzot (midday), the Heavenly situation is such that one can sleep. As few people finish davening and eating by chatzot, this minhag seems to have little impact on most of us. However, not all agree with the Ari on this matter. (Our mentor, Harav Yisraeli z.t.l. was lenient on this matter). The Bach (OC 597) cites the Ram who was totally lenient on the matter of sleep on Rosh Hashana (possibly because he didn't feel the minhag should affect the ability to enjoy the Yom Tov on a physical level).
It is of note that, according to the logical opinion of some, many "miss the boat" in regard to this minhag. The source doesn't say, "not to go to sleep" during the day of Rosh Hashana but "not to sleep." According to some, this means that one should wake up before the day begins, which may be as early as alot hashachar, more than an hour before sunrise (Kaf Hachayim 583:39; Ben Ish Chai, cited ibid.). (The simple implication of Aruch Hashulchan (597:2) and perhaps Chayei Adam (139:8) is not that way.) There is room for leniency until sunrise (Piskei Teshuvot 583:(65)) even according to this approach. Leniency becomes more appropriate if waking up so early will affect one's concentration during tefilla. However, there are strong grounds to say that if one is capable of getting up early, it is counterproductive to sleep longer in order to stay up in the afternoon (Ben Ish Chai, ibid.).
The impact of refraining from sleep is cited as a factor elsewhere. The Mishna Berura (ibid.) says that not sleeping is not the goal in and of itself. Rather, the time should be spent on spiritually worthwhile activities such as learning Torah and saying Tehillim (ibid.; Chayei Adam 139:11). If a little sleep will facilitate learning, then it is a worthwhile tradeoff (ibid.). The Mishna Berura goes on to say that wasting one's time is equivalent to sleeping.
As the first day is the main day of Rosh Hashana and its judgment, there is even more room for leniency on the second day of Rosh Hashana (Piskei Teshuvot 583:10).

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
First appeared in TT #483, but important to repeat:
People are not to blame for the fact that they sin. Indeed, they withstand great temptation though their strength is negligible.
They are, however, to blame for the fact that they do not repent their evil ways, because they always have the ability to do so. — Rabbi Simcha Bunim of Pshischa

When I return from a fair, my children ask: What did you bring back for us.
When I return from the fair of life, they will ask me on High: What did you bring back for us?
What shall I answer? — Rabbi David of Mikoleib

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Apologies to R’ Shmuel and readers of this column for last week’s typos. The two that we subsequently found were not picked up by a spell checker because both mistyped words were also words. “You shave have” should been “You shall have” and chassis should have been chassid. This second one was probably a slip of the finger, with the S-key next to the D-key. The first typo was the result of a slip of the mind (or the creation of a new contraction – shave = shall have).

R’ Yosef of Ostraha was against fasting on days other than those decreed by our Sages. He explained with an apt analogy. “Often”, he said, “when a community wishes to impose a communal tax, it is structured so that the heaviest burden falls on the poor. When the tax collector comes to a poor man, he does not have enough money to pay. What does he do? He takes whatever little money he has and bribes the tax collector to leave him alone. But he still owes the same tax as before.
“The same is true of fasts. The ‘rich’ organs – the eyes, ears, and mouth – sin, but it is the stomach, which did not sin, that suffers. Meanwhile, the sins of the ‘rich’ organs remain unrepented.

“Better”, R’ Yosef concluded, “that the ‘rich’ organs repent – the mouth stop speaking slander and falsehood, the eyes not see what is forbidden, the ears not hear anything improper – than that a person should fast.”

Repentance is the process of crying over spilled milk — and recovering it!
We should pray to G-d to give us what we lack the sense to pray for, and not to give us what we lack the sense not to pray for. From A Candle by Day by Rabbi Shraga Silverstein

Shofar and the word SHIPUR, improvement, come from the same root. We must be inspired by the sounds of the Shofar to embark on a serious self-improvement campaign.

G'matriya Match
That T’RU’A is the sound produced by the SHOFAR is learned from the Yom Kippur of Yovel. The Gemara teaches us the equation of the T’RU’A sounds of the month of Tishrei.
That the T’KI’A is also produced by the Shofar can be hinted at by a g’matriya, numeric value. YITKA’U, they shall sound a T’KI’A, is mentioned in reference to the silver CHATZOTZROT. But the g’matriya of YITKA’U is 10+ 400+100+70+6 = 586. As is the G’m of SHOFAR, 300+6+80+200 = 586.
The Shofar is associated with the ingathering of the exiles, who will come to Jerusalem, says the prophet. Yerushalyim (without the second YUD) also equals 586.

From the Desk of the Director • A Message for Rosh Hashana
As Rosh Hashana approaches let us consider the well-known passage in the Mishna (Yoma 8:9) that cites Rabbi Akiva as saying: "Israel, you are fortunate. Before whom do you purify yourself [from your transgressions] - and who purifies you? Your Father in Heaven."
Rabbi Soloveitchik asks pointedly why the double expression of purification, that which we do ourselves and that in which Hashem is a partner?
Rabbi Akiva, it appears, draws an analogy from the verse, "Mikve Yisrael Hashem" (Yirmiyahu 17:13). He interprets this to mean that just as a ritual bath (Mikve) purifies an impure individual, so Hashem purifies Israel. He concretizes this latter notion by citing the passuk in Yehezkiel (36:25): "Vezarakti mayim tehorim vetihartem" - 'And I shall sprinkle pure water and you will be purified.'
The Rav notes that the Mikve type of purification can only be performed by the impure individual. No one else can enter the Mikve in his place. He bows his head and submerges himself in water and then rises with the impure state washed clean. The sinner, too, must bow his head in shame, immerse himself in remorse, and rise above his previous iniquitous behavior. Only he can do Teshuva for himself.
In contrast, the phenomenon of sprinkling (haza'a), which is reserved for extreme forms of impurity (Bamidbar 19:19), requires a pure (and external) being to perform the act of purification. Hashem, the Tanchuma delicately reminds us, is that ultimate Being. We cannot do this sprinkling for ourselves. Evidently, there are serious circum- stances for which we must invoke Hashem's intervention if we are to overcome our personal insufficiencies.
The analogy of Mikve purification, where our own efforts are mandatory, applies to our daily failings of character for which we must continually beg forgiveness. For this Hashem constantly awaits us: "Hatsofeh larasha vehafetz behitzadko" (Rosh Hashana liturgy). But concerning our deeper transgressions and serious lapses of faith, we have no choice but to cry out for Hashem's help. For it is written: "Ata noten yad laposhiim" - 'You extend a hand to the sinners' (Ne'ilah service Yom Kippur).
Perhaps we have to take the first steps so that Hashem, in turn, will actively reciprocate. Rabbi Akiva is telling us that then Hashem will sprinkle his love and compassion on us. He will then wash away our haughtiness. He will strip us to our pristine state. And then having rediscovered our authentic selves (created in the image of G-d), we consequently reveal our authenticity and true purpose in this world.
We like to think that we can do Teshuva entirely by ourselves. In reality, however, we need to invoke the words of prophet in the haftara of Yom Kippur (Isaiah 57:14). We need to appeal to G-d to, "Clear the path [and bring] peace for those who have strayed far and near… [so that] they will be healed." Then, having trod that road, it can truly be said of us: "Lifnei Hashem Titharu" - we have become cleansed of our sins before Hashem.
On behalf of the Board and staff of the OU Israel Center, let me take this opportunity of wishing all of you and Kol Bet Yisrael - Ketiva Vechatima Tova. May Hashem grant us a year of peace and fulfillment, a year of refu'ah shleima for all our sick and injured, and the strength to continue our tireless efforts to transform our little clearing in the forest into a wellspring of Torah and Mizvot.
Shabbat Shalom and Shana Tova, Menachem Persoff, Director, Israel Center

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 alsopresentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last week’s (NITZAVIM-VAYEILECH) TTriddles:
[1] The deal with NIZAL
[2] 5 storks, working overtime, delivered him.Used wagon wheels for buttons.40 bowls of porridge whetted his appetite.Worked with 7 large men all named Elmer.
[3] A Query and Retrieval Information User SystemVerseauHome of Sadalmelik, Sadalsuud, and Sadachbia
[4] d, 40d, 10y, 430y, 40d, 40d, 7y, 7y

And the envelope please...
[1] NIZAL is a combination of N”I (NUN-YUD) and Z”L (ZAYIN-LAMED). The former is NEIRO YA’IR and is often placed after the name of someone living. Z”L is ZICHRONO LIVRACHA and is placed after the name of someone who is not alive (in the conventional use of the term). The DEAL made by G-d with the People of Israel is expressly not just for those physically present on this day, but for those who are not there, as well. The implication is that it refers to Jews alive and departed together. No one got this one.
[2] Several people got this one. It is all a description of the quintessential lumberjack, Paul Bunyan. Hence it is a reference to CHOTEIV EITZECHA, your wood- cutters.
[3] Similarly, the three lines in this TTriddle all refer to Aquarius. AQUARIUS is an acronym for the first line. Verseau is French for Aquarius. And the three strange names in the third line are the names of three of the stars in the constellation Aquarius. Therefore, the TTriddle refers to SHO’EIV MEIMECHA, your water drawers.
[4] The d stands for days and the y means years (that was easy). Each of the represented phrases - yamim, 40 days, 10 years, 430 years, and 7 years is preceded in the Torah by the same word: MIKEITZ. One of the Mikeitz 7 years is from Vayeilech, when the Torah presents us with the mitzva of Hak-hel.
In addition to the TTriddles, there was one element in the ParshaPix (from page 3) that was not explained in the section of Explanations of ParshaPix (page 17). And that element is the MEGILA, which reminds us of ESTHER. Where do we find Esther in the Torah, the Gemara asks? And the answer is from Parshat Vayeilech, where G-d says He will hide His face from us, if we turn away from Him. V’ANOCHI HASTEIR ASTIR PANAI... This is more than a play on words. The time of the Purim story was a time of HESTER PANIM, with G-d operated only “behind the scenes”.
Honorable memtion of MM/Bklyn, DM, and RHM for their consistent efforts to seek solutions to the weekly TTriddles, products (as my brother is fond of saying) of my warped mind. Their spirit and that of others, keeps the TTriddles coming. Shana Tova.

This week's TTriddles:
[1] What Arpachshad has in common with one of the Avot
[2] Bnei Yisrael, Beit Yehuda, His Nation - what and whom else?

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

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

NESTO is BACK! Senior NESTO, TUE Sept. 10, 7:00pm; Junior NESTO, WED Sept. 11, 6:30pm at the Israel Center. Can’t wait to see you. Call Chave 050-444401, Mimi 058-358842

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

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

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

Wishing you and yours and all of Klal Yisrael a happy, healthy, prosperpus, sweet, peace filled year: Dr. Sheldon & Connie Abramson and family;Devra & Gidon Ariel and familyof Maale Adumim;Yisrael & Perel Azaria and family;Sydelle & Ralph Braver and family;Yehuda & Shelley Dayag;and Avichayil, Micha, Daniella;Ruthy & Mike Flanzer and family;Helen & Moshe Fuchs and family;Rabbi Yaakov & Malka Gordon and family;Bina Kamilar;Rabbi Jay and Ruby Karzen;Avraham and Rosalie Kuptsow;Julie & Sara Landau and family;Dr. Joel & Sherry Luber and family;Shalom & Malka Mashbaum and family;Sari & Russell Mayer and family;Yehoshua & Shulamit Neaman and family;Ruth & Stuart Pilichowski and family;Mark Pollock;Rena and Emanuel Quint;Simcha & Judy Rudman and family;Rosalyn Safer and family;Beatrice and Murray Safran;Sara Gitel Samuels;Cantor and Mrs. Sidney Selig;Alan and Phyllis Singer;Stock family of Sheinfeld, Beit Shemesh;Katy Tornheim;Irene J. Wolins and family;Elaine & Emanuel Wollman and family;Dr. Dahvid & Leah Wolf and family

TIYULIM and SHABBATONIM
Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing2 right away and then leaving your message.
THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assistyou on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249.
Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus.

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 orthe Israel Center.

Wednesday, September 11, Go around Jerusalem’s outskirts during Aseret Y’mei Teshuva; Ramat Rachel: Palaces and Prophecy; Beit Meir: art & mysticism, wine production and tastingChavat HaShabbat - learn about the original 39 Melachot; Scroll of Fire; Mount Scopus Overlook; Depart: 8:00am, return 6:30pm (approx.) • Bring your own lunch; Guide: Esti Herskowitz • price: 126/150NIS

Wednesday, September 25thChol HaMoed Sukkot; Start the sweet new year with us on tour in the Land of Milk & Honey. Visit a bee farm and the T’nuva dairies in Rehovot. Festive lunch in Chafetz Chaim sukka. And a tour of the Mishkan & its vessels, 180NIS per person (non-mem 200NIS) • Leaving at 9:30am to accommodate the Chol HaMoed davening schedule • Returning approx. 6:00pm

Day Trip to Shomron – Chol HaMoed - Wednesday, SEP 25 • in Cooperation with the Shomron Tourist Authority; Guide: Menachem Brody • 9:00am - Depart the Israel Center • Derech Binyamin - Inheritances of the Tribes, Bypass Roads, Shaul HaMelech, HaAi, Wadi Haramiya SHILO - Emek haBanot, Shul/Mishkan model, overlook site of the Mishkan, ITAMAR - water tower overlook - story of the yishuv; meet with Zimmerman family, tour of Organic homestead, taste homemade products, ELON MOREH - overlook on Shechem from Mt. Kabir, visit at Tsel Harim vineyard and tea farm, Mincha, lunch at Succah of Yeshivat Birkat Yosef, Gilad Highway [story of Gilad Zar z”l and his family], KEDUMIM - first Shomron settlement - visit at Museum [archeological finds from the area], Nahal Kana, Ariel [drive through], RECHALIM [regional celebration] • Return to Jerusalem • $45 (205š) including full-day tour, bulletproof bus,; English-speaking guide, lunch by Schocketino, entrance fees

Kever Rachel & Jewish Eastern Jerusalem in cooperation with Yeshivat Beit Orot; Monday, September 23 - depart Israel Center at 1:30pm or Thursday, September 26 - Depart Israel Center at 9:30am; Tour (approximately 4 hours in bullet proof bus) includes: Kever Rachel • Har Homa • Sur BacherRas Al Amud • Mt. of OlivesYeshivat Beit Orot • Kever Shimon Hatzadik Price - $30 or 140NIS per person (adult or child)

Travel Desk Specials For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests.
Renaissance, Tel Aviv, Shabbat Shuva, Sep. 13-14, 620NIS per couple, F/B; Sukkot - 510NIS per couple per night, H/B (min. 2 nights)
The hotel is on the beach, has an indoor pool, gym.Shabbat elevator • Rabbanut kashrut
Carlton, Nahariya, valid September 19-29; Sukkot, 750NIS per couple H/B per night
Kibbutz Lavi, valid September 13-16; Shabbat Shuva plus Yom Kippur - 1160NIS F/B for Shabbat, Seudat HaMafseket, post YK meal
Sheraton-Moriah, Tiberias, valid September 19-29; 2-night package, 1500NIS per couple H/B
Sheraton-Moriah, Dead Sea, valid September 22-26; 4-night package, 3800NIS per couple H/B includes free entrance to SPA
Paradise Negev (Mehadrin), valid for Sukkot; 550NIS per couple per night H/B. 1 or 2 children in room, 95NIS per child; Shiurim by noted Rabbanim, Simchat Beit HaSho’eiva, magic shows, children’s activities, separate swimming hours, local tours
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
Attention Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (02-566-7787 ext. 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!

The Back Page of TT535
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor 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

Friday
Erev Rosh HaShana - The Center is officially closed
Call ahead or ring the bell for TT pick-ups
Please note: The “early” Shabbat minyan has completed its first season successfully, B”H. We thank those who initiated this minyan and those who attended regularly.
Beginning with Leil Shabbat Shuva, we will be having “regular” Leil Shabbat davening, starting with Mincha at20 minutes after candle lighting.

Shabbat Day - Sunday • Rosh HaShana 5763 The Center is closed

Men who are looking to do some serious learning...
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 3rd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up

MONDAY
9:15am • Yom Kippur Checklist with Phil Chernofsky • Pearl Borow’s shiur on NEVI’IM resumes IY”H on SEP 30
10:30am (men &women) • Rambam’s 13 Principles of Faith with Rabbi Zev Leff
11:36am (SEP 9) (women) Yom Kippur: Inscribe us in the Book of Life • Aviva Nissim
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H after the Chagim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: NEW TOPIC: Shiur on “The Life of Avraham”In-Depth study of Chumash B’reishit.with Rashi with Rabbi David Derovan
TZOM GEDALIYA - Monday, September 9th, 5:00pm; The Kabbalastic, Mystical Secret in the Book of Yonah; Shiur by Rabbi Efraim Sprecher in memory of his father, 6:00pm; Mincha for the Fast Day followed by a mini-shiur on Inyana D’Yoma, Maariv and fast-breaking refreshments • Please note that we will also have a minyan for Minchaat our regular daily time of 1:20pm
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons from History & Zionism, Speaker: Eli Yosef
Monday, SEP 9th - 8:00-9:30pm • MASK - Mothers & Fathers Aligned Saving Kids J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator; Are you troubled by your child's behavior? Join us at our next bi-weekly meeting -

TUESDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 10-12 - call for details
9:00am • Pathways to Teshuvah • Dr. Hayim Abramson
9:55am • In-Depth Comprehension of the Holiday Tefillot • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY closed through Sep. 29
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
Tuesday, September 10th, 12:00 noon (men & women) • The Maharal on Strategic Teshuva Creative Ways To 'Make Yourself' Do The Right Thing with Leah Zitter
Tuesday, September 10th, 8:00pm • As the year marking the disaster of Sep. 11 approaches,the Victims of Arab Terror Organization invites the publicto participate in an open forum on the crucila issue: Are all Israelis Victims of Arab Terror? Guest speaker: Baruch Ben Yosefnoted attorney and Jewish Activist moderated by Shifra Hoffman, founder of VAT International This program is in conjunction with a forthcoming class-action suit being instituted on behalf of all Israeli citizens who have been victimized by the onging terrorist attacks in the Jewish State (including people who fear traveling on buses, or suffered trauma, loss of income etc.) www.victimsofarabterror.org • (02) 582-1106

WEDNESDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 10-12 - call for details
9:30am Towards a More Meaningful Davening Experience - Yamim Nora'im Davening (Please bring a Yom Kippur Machzor) Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their "reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Wednesday, Sep. 11, 8:00pm: Rabbi Berel Wein on "The World through the Eyes of Chazal"

THURSDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 10-12 - call for details
Sometime in the morning • Shiurim while you fold Parshat HaShavua and/or the Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation for the first session • Qualified nutritional advisor on hand • Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until after the "Chagim"
8:00pm • The Book of Sho'f'tim • Reb Yosef Schreiber
Thursday, 8:00pm (and Mon. 8:00pm) • Curing the Jewish Heart, AM SEGULA Lecture series on Lessons from History & Zionism; Speaker: Eli Yosef
Thursday, September 12, 8:00pm • Would you like to join an effort to revoke the UNRWA mandate which incites 3.6 million Arabs to believe in the Right of Return to villages from 1948? David Bedein Media Analyst

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

Reminder: Regular Friday evening davening - Mincha 20 minutes after candle lighting - in the Wolinetz Family Shul - Ohel Shmuel of the OU Israel Centerstarting Leil Shabbat Shuva, September 13th, 6:33pm

The Yad Yaakov Center for Jewish Education classesat the Israel Center will resume IY”H Tuesday, October 8th; The Unfolding Redemptive History of Israel in Biblical Texts; Rav Yosef Leibowitz's new weekly course will take placeon Tuesday mornings, 9:00-10:30am Call (02) 652-4601 for further information

Upcoming at the Israel Center
September 14th, Shabbat Shuva Drasha,: 5:00pm followed by Mincha at 6:00pm

The OU Israel Center and the Israel Council of Yisrael Hatzair invite you to the annual Motza’ei Shabbat Shuva Drasha by Rabbi Shlomo Riskin to take place IY”H on Motza’ei Shabbat Shuva, September 14, 9:00pm at Yeshurun Synagoge, King George St. cor. Shmuel HaNagid; Rabbi Riskin will speak on The Commandment to Sanctify G-d’s Name,the Sanctity of Yom Kippur, and the Festival of Sukkot as the Festival of Redemption; Ramifications for ourDifficult Period of War; Men & women invited Separate seating at Yeshurun’s request, 5NIS token fee to cover security
Tuesday, September 17(day after Yom kippur)7:00-11:00pm, Wednesday, September 18th12:30-11:00pm • The Israel Center's Annual Arba'a Minim Sale at the Israel Center(in the garden) • Competitive prices from 50NIS • 10% discount forIsrael Center members
At the Center on Sukkot
Sunday, September 22, 8:30pm - Simchat Beit HaSho’eiva for women with TOFA’AH
Tuesday, September 24, 9:30am to 9:00pm - SPIRITUALITY COLLOQUIUM
Wednesday, September 25, 8:00pm - Special lecture byRabbi Dr. Natan Lopes-Cardozo
Thursday, September 26 - Festive Reception in the Sukka, Leil Hoshana Rabba ShiurimWatch for details
Watch for announcementsof other Sukkot programs

Having a Baby? We at Happiness will come to your home & help you get started after birth Also Breastfeeding consultationsand preparation for birth classes, For info. and to make an appointment: (02) 540-1965, Gerri, RN, IBCLC; Shoshana, S.R.N.happiness@happi-ness.co.il

Chosen People to the Chosen Land - Alon Na'aleh in conjunction with the OU Israel Center #4 • Editor: Batsheva Pomerantz 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 invoved in encouraging and easing the Aliya of others.
Two events focusing on North American aliya are to be held during ASERET Y’MEI T’SHUVA, a time of remembering, reflecting, and renewal.
The AACI Memorial Ceremony honors the memory of North Americans, AACI associate members, and members of their immediate families who have fallen in service to the State of Israel or as victims of terror. The ceremony will be on Tuesday, September 10th at 4:00pm at the AACI Memorial Forest near the Sha'ar HaGai junction; The guest speaker is American-born Col. Miri Eisinhead of the Combat Intelligence Department in IDF Army Headquarters. Bus available from the AACI J’lem office; reservations are requested.The charge is 10NIS. Please phone 02-561-7151 to reserve a seat.
The Second Conference of Aloh Na'aleh entitled "Our Answer to 9/11" will take place on Wednesday, September 11th at 2:00 pm at Jerusalem's Renaissance Hotel
Speakers include: Prof. Chaim Waxman, Rutgers University - North American Aliya: Who comes and why;Rabbi Dr. Chaim Moshe Sosevsky, Rosh Yeshivat Ohr Yerushalayim, Recent changes in American attitudes towards Aliya; Rabbi David Marcus, Pres. RDM Group - What’s being done today by Aliya organizations;Rabbi Aaron Adler, Rosh Yeshivat “Ner Tamid”, Hashmona'im - Educating towards Aliya; Rabbi Yehoshua Fass, Nefesh B’Nefesh cofounder & exec. dir. - Nefesh B’Nefesh and its vision For further information and to make reservations,please contact Rabbi Roness at 02-566-1181 ext. 320 or aloh-naaleh@aaci.org.il
Eretz Yisrael in Our Sources
Dwelling in the Land of Israel is equivalent to all the mitzvot in the Torah.
— Sifrei Re'eh
Assisting the Oleh
The time slot in the Torah Tidbits' BackPage schedule for Wednesdays 8:00-10:00pm has been filled for the past ten years (and twelve years before TT appeared) by the Aliya Counseling session of Miriam Bass.
Initially created to provide a time convenient for those who can come only in the evenings, Miriam has updated information on a range of topics. She helps with translations of bills and completing forms. But mainly, people feel free to talk to her from their hearts. They find a sympathetic and experienced ear.
Miriam Bass has helped olim from all Anglo countries, Russians who made aliya from the US and Dutch olim. People come to her Jerusalem office at the OU Israel Center from as far as Ra'anana, Netanya, and YESHA communities.
In line with the OU Israel Center's exceptional dedication to encouraging aliya and helping olim, the service is offered for free to students, tourists and olim.
Aliya Pen Pals
Correction of email address from last month's "Aliya Pen Pals":
English Teacher, Sara Angstreich, aliya in 1974 from NJ:
sara<aharon@alumnimail.yu.edu >
Here to Stay
Dyonna Ginsburg made aliya in February, upon graduating from Columbia University a month earlier. She came from Woodmere, NY and lives in Old Katamon, Jerusalem. Currently, she is in a masters program at Hebrew University, teaches English, and is the new coordinator of Tehilla Tzeira Israel.
I have been here seven months and still haven't figured out how to answer the question, "Why did you make aliya?" You would think that, by now, I would have formulated a good response, especially since I get asked this question all of the time.
And yet, I am hard-pressed to adequately explain why a 23-year-old, recent Columbia University graduate would choose to leave behind her friends and family and move to Israel during the current situation.
So, when asked about my aliya, I usually provide a list of motivations. First, I explain that I grew up on religious Zionism. My parents encouraged their three kids to move to Israel and we followed suit - my younger sister came two years ago, my younger brother is starting yeshivat hesder now. Then, I go on to say that, as an observant Jew, I am thrilled by the idea of living in a country where malls have shuls and makolet men wish you "Shabbat Shalom". Finally, I describe how my professional goal of pursuing a career in Jewish education and public policy is uniquely suited to life in Israel.
But, after listing all of these motivations, I am left with the feeling that my answer is woefully inadequate and that, if only I could explain my "coffee-table book theory," then people would really understand.
As a child, I used to spend hours poring over coffee-table books of Israel. Many a lazy Shabbat afternoon was spent staring at pictures of palm trees and citrus groves, sabras with sun-kissed faces and sages with flowing white beards.
In time, however, I came to understand that Israel is not the coffee-table book of my childhood. In the modern Jewish state, nothing is picture-perfect. I have yet to see sun-kissed sabras and bearded sages dancing the hora together. Things are far more complicated, far more confusing, far more dynamic than that.
So, "Why did I make aliya?" I made aliya because I saw smudges on my Israeli coffee-table book. I saw smudges and wasn't content to leave them alone. So, "Why did I come now?" I came now because I have the unique opportunity to be part of the grandest experiment in world history at precisely the moment that people are whispering the words, "failed experiment."
True, I made aliya because of religious Zionism and Jewish malls. But, I also made aliya because of post-Zionism and Jewish prisons. Above all, I made aliya because as long as people continue to ask why I made aliya, I know that there is a lot of work yet to be done.

Old Katamon by David Magence Licensed Tour Guide
Before the War of Independence, Katamon was an Arab neighborhood, and the Arab headquarters in Jerusalem were located there.
Katamon was liberated by the Hagana and Palmach on May 1, 1948. This was the first Jewish victory in Jerusalem, after five months of fighting.
With Katamon's capture, the Arab residents fled, and Katamon was repopulated by Jewish families whose homes had been destroyed during the fighting, and by new olim.
The Hebrew name of Katamon is "Gonen", meaning "defends". This is due to the neighborhood's location on the cease fire lines with Jordan, and its being part of Jerusalem's line of defense during the years the city was divided.
Over the years, Old Katamon has undergone a process of gentrification and is now considered one of the better neighborhoods of the city.
Streets with names like Palmach, HaShayarot (convoys bringing supplies to besieged Jerusalem) and Mechalkei HaMayim (water distributors) commem- orate units which participated in the War of Independence.
Many Anglos live in the centrally located neighborhood with a choice of modern Orthodox schools, cultural and religious centers catering to their needs.

It looks like this “corner” will be a regular feature of CPCL. As long as CPCL Editor Batsheva Pomerantz allows me to contribute some of my “Only in Israel” stories, I’ll do it. — Phil
We came on Aliya 21 years ago, mid-week between KI TEITZEI, when you go out (of the United States) and KI TAVO, when you come to the Land of Israel. When I was here just 8 days, I was in Tel Aviv for some long-forgotten reason. A man stopped me on the street and asked for directions. I responded that I was not a local and could not tell him how to get to where he wanted to go. He said, “Oh, you are a Yerushalmi?” Without thinking, I answered, “No, I’m from New York”. He went on his way, and I was frozen to the spot. Here is the first time in my life that someone called me a Yerushalmi (which I was, and am B”H), and I denied it! Unacceptable. I ran after the receding figure of the fellow, tapped him on the shoulder and said: “Excuse me, I AM a Yerushalmi.” Record importantly set straight.
When we bought our first refrigerator, a Tadiran, I was thrilled to find that it came with a built-in solution to the turning-off-the-light-in-the-refriger- ator problem. It was a little sliding piece of plastic that could cover the switch for the light to prevent the light from going on when the door is opened. A subsequent refrigerator has an on-off switch, easily accessible for the same purpose. Whatever the “patent”, it is identified in the instruction manual of the refrigerator as a device for Shabbat. It isn’t an option. It is standard equipment on Tadiran and Amcor refrigerators.
Instead of reaching past containers of food to the back of the fridge to unscrew the lightbulb each week, and then again after Shabbat to screw it back in, or to leave it off permanently, here was a convenient way to accomplish the weekly task. But more than that is the knowledge that we live in a country where Shabbat is a factor in day to day life. This is a small example, but it counts.

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

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