Halachic Times for Jerusalem Israel Summer Time
Correct for TT #583 • Ranges are for THU-THU, 30 Menachem Av - 7 Elul - August 28 - September 4
Candle lighting - 6:32pm (earliest - 5:47pm)
Havdala - 7:45pm (Rabbeinu Tam - 8:21pm)
Earliest Shacharit 5:20-5:25am
Sunrise - 6:12-6:16pm
Sof Z'man Kri'at Sh'ma - 9:26-9:27am (8:38-8:40am)
Sof Z'man Shacharit - 10:30-10:30am (9:59-9:59am)
Chatzot (halachic noon) - 12:40½-12:38pm
Mincha Gedola (earliest Mincha) - 1:14-1:11pm
Plag Mincha - 5:58 - 5:40½pm
Sunset - 7:13½ - 7:05pm (7:09-7:00pm)

Shabbat times for other cities: (Sho-f'tim)
Candles (earliest) city Shabbat out
6:49pm (5:49) Raanana 7:46pm
6:48pm (5:48) Beit Shemesh 7:45pm
6:49pm (5:49) Netanya 7:46pm
6:49pm (5:49) Rehovot 7:46pm
6:30pm (5:49) Petach Tikva 7:46pm
6:48pm (5:48) Modi'in area 7:45pm
6:49pm (5:48) Be'er Sheva 7:45pm
6:47pm (5:47) Gush Etzion 7:46pm
6:48pm (5:58) Ginot Shomron 7:45pm
6:32pm (5:47) Maale Adumim 7:44pm
6:42pm (5:57) Tzfat 7:46pm
6:48pm (5:47) K4 & Hevron 7:46pm

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...
The following is meant to settle arguments that will definitely break out this Motza’ei Shabbat. Some people will say that it is too early for Kiddush L’vana because Sunday is “only” the third of Elul - and three days have to pass before saying K.L. WRONG. Others will say that the earliest (and according to the Vilna Gaon’s opinion, the BEST) opportunity for K.L. is three full days (72 hours) after the MOLAD of the month. And this is CORRECT. The Molad of Elul was Wednesday afternoon, and that means that three days after the Molad is Shabbat afternoon. Therefore, Motza’ei Shabbat (Sho-f’tim) is the perfect time for K.L. this month.
Unless, you follow the opinions that K.L. can be said only after seven days from the Molad. Then, the first op for K.L. will be Wednesday night, September 3rd. (Some will wait for Motza”Sh Ki Teitzei.)

LEAD TIDBIT:
The Great Sanhedrin
The Sanhedrin of 71 that sat in Lishkat HaGazit, part of the Beit HaMikdash complex on Har HaBayit, is given its authority by the Torah in Parshat Sho-f’tim. Although it functioned as a judicial body in certain “high-profile” cases - e.g. False prophet, “Rebellious Elder”, idolatrous city - its main function was legislative.
When a ruling in halacha was needed, it was ultimately the Sanhedrin that rendered the decision. Smaller Sanhedrins, Batei Dinim, and individual halachic authorities could also issue a P’SAK HALACHA, but the Sanhedrin in Jerusalem was the final word. This is part of the meaning of the (partial) pasuk: “...for out of Zion shall go Torah and the Word of G-d from Jerusalem” (Yeshayahu 2:3 and Micha 4:2). Clarification of halacha and legislation of Rabbinic law were the main function of Sanhedrin. And in this regard, a vital elucidation must be made.
May one water his lawn on Shabbat? No, it is forbidden. Watering that which grows in the ground is a TO-L’DA of the AV MELACHA (on of the 39 categories of prohibited creative activities on Shabbat) ZOREI’A (planting).
May one water his house plants on Shabbat? No it is forbidden. This pro- hibition is a Rabbinic law, partially because it so resembles watering plants in the ground and partially as a “protective fence” around Shabbat and its prohibited M’lachot. (These two “reasons” are not entirely distinct.)
BOTH prohibitions of the previous two paragraphs are Sanhedrin-style pro- nouncements. The second one is Rabbinic legislation. The first one is DEFINED as being part of the Torah prohibition of Melacha on Shabbat.
How do we know these prohibitions? The Sanhedrin (and the Chain of Tradition, with differences, but herewe will put them in the same context) teaches us both. But they (and we) must be clear to distinguish between the transmission of the Oral Law and the promulgation of Rabbinic decrees. We must heed both pronouncements, but we must also know the difference.

Sedra-Stats
48th of the 54 sedras; 5th of 11 in D'varim
Written on 191.6 lines in a Sefer Torah (rank: 27)
18 Parshiyot; 3 open, 15 closed
97 p'sukim - ranks 36th (tied with Tzav, but larger)
1523 words - ranks 28th
5590 letters - ranks 31st
7th in D'varim in all categories
Relatively large p'sukim, like most sedras in D'varim

Mitzvot
41 mitzvot - 14 positive, 27 prohibitions;ranks 6th in mitzvot among the sedras
The top 6 mitzva-sedras account for 55% of the 613.31 sedras have the other 45%. 17 sedras have none.

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition).
[P>] and [S>] indicate start of a parsha p’tucha or s’tuma respectively.
Perek and pasuk is given for the beginning of each parsha and for each mitzva.

Kohen - First Aliya - 18 p'sukim - 16:18-17:13
[S>16:18] Judges to clarify the law (and try cases) and agents of the court to enforce the law are to be appointed throughout the Land [491,A176 16:18], and they are to carry out their duties fairly. They must not slant the law, nor show favoritism, nor take bribes which blind and pervert even the fairest and most righteous of people. Justice is to be ardently pursued so that we will be worthy of living and flourishing in Eretz Yisrael.

What if a judge was going to vote in favor of the briber, even without the bribe. Justice is still being served. Is the bribe any less a serious offense? The answer is NO. A bribe is a bribe. One leads to another, and justice will be perverted.

SDT TZEDEK TZEDEK TIRDOF - Justice you shall surely pursue. The doubling of the word TZEDEK can be seen as a reminder that not only shall justice be pursued, but the means employed in the pursuit of justice shall also be just. We do not subscribe to the concept that the end justifies the means. Perpetrating a mockery of justice and claiming that it is justice, is the greatest offense of all. TZEDEK B'TZEDEK, justice with justice...

[S>16:21] Planting trees in the courtyard of the Mikdash (or near the Mizbei'ach) is forbidden [492,L13 16:21] - it is an idolatrous practice. (This prohibition still applies today.)

Erecting monuments (as is done in idol worship) to G-d (even with "proper" motives) is forbidden [493,L11 16:22].

SDT Perversion of justice is juxtaposed to idolatry to emphasize how serious is the former sin. Pirkei Avot states that "the sword comes to the world because of perversion of justice... exile comes because of idolatry." Both sins cause us to lose our hold on Eretz Yisrael. And conversely, remaining faithful to G-d and dealing with each other with honesty and justice will secure us our hold on our Land. The Gemara states that "appointing inappropriate judges is tantamount to planting a tree near the Altar". Planting a tree in an attempt to beautify the Temple, is a completely misguided act. The beauty of the Beit HaMikdash flows from itself and its spiritual essence. To think that external decoration can contribute to the beauty is to lack understanding of what the Beit HaMikdash is. So too, to appoint a judge because of personal appearance, wealth, stature, etc. (and not because of scholarship and worthiness to judge) is equally "missing the point".

[S>17:1] Sacrificing blemished animals is forbidden [494,L95 17:1]. (Elsewhere the Torah enumerated types of blemishes; the Gemara deals with the details.)
[S>17:2] The Torah next stresses that idolatry is a most serious sin. If we find among us a fellow Jew who worships anyone other than G-d, we must most scrupulously investigate the case against him (or her). If the person is convicted by the court, the punishment is death by stoning, thereby uprooting evil from our midst.

It is the eye-witness testimony of a minimum of two that shall be necessary to convict. No one can be sentenced to die (or be otherwise punished) by the testimony of only a solitary witness. The witnesses themselves are often to be involved in the carrying out of the sentence.

[P>17:8] The Torah next establishes the mechanism for the perpetuation of Judaism throughout the generations (by emphasizing, among other things, that if disputes arise or a halachic point needs clarification, that we are to consult the judges IN OUR TIME) and the dynamic applicability of Halacha for all times (by giving the Sages the mechanism to enact laws for the protection of the Torah and its proper observance).

We are required to do all that the Sanhedrin (the Supreme Halachic Authority) teaches and commands [495,A174 17:10]. We must not veer from their rulings "neither to the right nor to the left" [496,L312 17:11].

MITZVA WATCH
The introduction to Rambam's Book of Mitzvot contains 14 "rules" by which Rambam counts the 613 mitzvot of the Torah. Rule #1 states that rabbinic mitzvot such as Chanuka and Purim shall not be counted among the Torah's 613 mitzvot.

This might seem obvious, but Rambam feels compelled to formulate this rule in opposition to mitzva-counters before his time who DID include some "rabbinic mitzvot" among Taryag. Why would someone consider the post- biblical mitzvot of Chanuka and Purim as Torah law? Similarly, why is it that the bracha for mitzvot, which states "...G-d ...Who has sanctified with his mitzvot and commanded us..." is also recited for six rabbinic commandments? (Shabbat & Yom Tov candles, Chanuka candles, Megilat Esther and the other Megilot, Netilat Yadayim, Hallel, and the three types of Eiruv.)

The answer to both questions is based on the p'sukim in the beginning of this week's sedra which speak about the authority of the Sanhedrin - mitzvot 495 & 496 above. In essence, the Torah commands us to observe rabbinic law. Therefore, it can be argued that rabbinic law IS Torah Law. It follows that one might consider counting Chanuka and Purim among the 613, and it makes sense to use the mitzva-bracha formula for Rabbinic mitzvot.

Rambam does not argue against this. He insists, however, that we cannot possibly count Rabbinic mitzvot separately among the 613. This could lead to the untenable situation of having to readjust the mitzva count each time a Sanhedrin would make a new rabbinic mitzva.

One who does not light Chanuka candles, for example, is at the same time in non-fulfillment of a rabbinic command and double violation of the Torah’s mitzvot of TAASEH and LO TASUR.

Does this mean that violations of rabbinic law are equivalent to (or even more severe) than violations of Torah law?

The general understanding is that the Torah "put its authority" behind rabbinic law, but rabbinic law remains "one notch", so to speak, below Torah law. Without this distinction, Rabbinic Law might have been forbidden because of BAL TOSIF (adding to the Torah).

Included in Sanhedrin-edicts which we are obligated to follow, are their presentation of Oral Law, their derivation of Torah Law by the 13 "Talmudic" principles of analysis, both of which would be considered "D'O'rayta" (Torah law), and the various decrees and measures that the Sanhedrin enacts as protection for Torah Laws, or because of similarity to Torah Law, or for whatever other reason they have for their rulings.

We who stood at Sinai, accepted a "package deal" of Judaism. We are committed to the Written Word, to the Oral Law as taught by the Talmud and as presented and clarified by successive Sanhedrins, to Rabbinic Law as promulgated throughout the generations. We are links in the Chain of Tradition that was forged at Sinai, and we must do our share to keep the chain strong and extend it to the next generation and beyond.

A Torah scholar with authority to render Halachic decisions who defies the Sanhedrin and encourages others to disregard their ruling, can (under certain circumstances) be put to death. Such an individual is known as ZAKEN MAMREI and is ultimately judged by the Great Sanhedrin. This shall serve as a deterrent to the People not to behave similarly. The average Jew is not similarly subject to possible execution, but still is warned of the seriousness of flouting Rabbinic authority. [It is likely that there never actually was an individual who was executed as a Zaken Mamrei, yet the idea adds tremendous weight to the seriousness of Rabbinic Law.]

Levi - Second Aliya - 7 p'sukim - 17:14-20
[S>17:14] When the People will enter the Land, conquer it, and settle down, and they will ask for a king (like the nations around them - this phrase contains an implicit warning against asking for the wrong reasons), it is a mitzva to "place over us" a king (of G-d's choosing) from among the Jewish People [497,A173 17:15]; we may not choose a non-Jew as king [498,L362 17:15]. The king must not possess too many horses [499,L363 17:16] (i.e. in excess of those necessary for his army, etc.) nor may he lead the People back to Egypt - it is forbidden for us to dwell in Egypt [500,L46 17:16]. (Visits are permitted.) A king may not have an excessive number of wives (more than 18) [501,L364 17:17], nor may he amass excessive wealth [502,L365 17:17]. (referring to wealth for its own sake; any funds necessary for running the kingdom are excluded from the prohibition.)

A king must write a Sefer Torah for himself [503,A17 17:18] (in addition to the one he is commanded to write as a Jew - mitzva #613). This Torah is to be copied from THE Sefer Torah of the Beit HaMikdash.

A king of Israel has awesome powers over his subjects. He therefore requires the "humbling force" and moral restraints of the Torah constantly before him. The Torah is his guide for proper rule. A king who is guided by Torah law and values is a great asset to the People of Israel. A king who isn't, is our worst liability.

Shlishi - Third Aliya - 5 p'sukim - 18:1-5
[S>18:1] The Kohanim-Leviim are not to receive land in Eretz Yisrael [504, L169 18:1] (other than the cities which are given to them by the Tribes) nor share in the spoils of war [505,L170 18:1] - their holy service in the Mikdash is considered their share.

[S>18:3] (Among other gifts to the kohen,) the kohen is to receive specific parts of every animal slaughtered for food - the forelimb, tongue and surrounding area, stomach and sur- rounding fat [506, A143 18:3], T'ruma from produce [507, A126 18:4], and the first-shearing of the sheep [508,A144 18:4]. These gifts are due the kohen because of his sacred service.

MITZVA WATCH
[1] Whereas T'ruma is "kodesh" and therefore cannot be actually given to a kohen in our times because of the prevalent condition of ritual impurity, the other two gifts mentioned are not sacred, therefore can be given today.

[2] T'ruma obviously applies only in Israel. But so does "First-shearing". Less obvious, because it is not an agricultural mitzva. (Note that the Mishna in Chulin 11 states that this mitzva DOES apply outside Israel. Rambam sites the Gemara in Chulin that states that the halacha is NOT like this Mishna.) The term REISHIT is used for T’ruma and for first-shearing. Both in the same pasuk. This is the textual link to the rule of the Oral Law that first-shearing is required only in Eretz Yisrael. Ironically, there are mitzvot that the Torah links directly to Eretz Yisrael, and the Oral Law tells us they are required outside of Israel (with differences) as well. ORLAH is a good example of this. Then there are mitzvot that the Torah requires only in Eretz Yisrael, and the Sages required outside. CHALLAH is a good example of this.

Two more points about Fisrt-Shearing. The requirement begins with a mini- mum of five sheep (some dispute this). And, the mitzva can be fulfilled by giving the wool to a woman, bat-kohen or eishet kohein.

[3] The "meat-gifts" can be given to a "bat kohen", even if she is married to a non-kohen.

R'VI'I - Fourth Aliya - 8 p'sukim - 18:6-13
[S>18:6] Kohanim and Leviim are supposed to distribute their workloads at Holiday time equally among the different family units [509,A36 18:6].

[S>18:9] Another warning follows, to be on guard against learning from and adopting any of the abominable prac- tices of the nations that we will encounter in Eretz Yisrael. The implica- tion here is that we must not "learn to do" the terrible things, but we may learn about them in order to understand their ways and to better instruct our fellow Jews in this area. (Tur Shulchan Aruch, based on the Gemara)

On the practical side of this ruling, one has to be very well established in his own Judaism before reading and learning about other world religions and pagan practices. Such a study should be done under the supervision of one's mentor.

Shun the practices of passing one's children through fire (a vivid example of a reprehensible pagan practice, counted elsewhere], divination and certain types of meditations meant to "read the future" [510,L31 18:10], astrological predictions [counted elsewhere; some other aspects of astrology are not halachically objectionable, but one must be careful), reliance on omens [counted elsewhere], conjuring & witchcraft [511,L34 18:10], incantations [512,L35 18:10], mediums [513,L36 18:11], oracles [514,L37 18:11], and necromancy (seances, contacting the dead) [515,L38 18:11].

All the abovementioned practices - and there are different opinions as to exactly what each Torah-term refers to - pull a Jew away from his straight- forward, "pure" relationship with G-d. We must strive for that direct, honest relationship.

Chamishi - Fifth Aliya - 22 p'sukim - 18:14-19:13
It is the other nations who listen to the practitioners of the occult arts. G-d did not make us so. We have prophets (like Moshe) who arise from our midst, and it is their prophecies to which we must hearken [516,A172 18:15].

This was part of the "deal" made with G-d at Sinai, when we asked that we not hear G-d's "voice" directly. G-d agreed with our request on the condition that we would listen to true prophets who would communicate to us what G-d asks of us. Anyone who does not listen to the Word of G-d through the prophet will be "answerable to Him".

But a prophet dares not speak in G-d's name under false pretenses [517,L27 18:20], or speak in the name of an idolatry [518,L26 18:20]. How are we to know what is and what isn't G-d's word? A prophet must have a 100% "track record" - anything less is an indication of a false prophet. (Proph- ecies of bad things to befall the People can be reversed through sincere repen- tance and therefore do not cast doubt upon the prophet.)

MITZVA WATCH
There is a tricky balance that must be struck vis-a-vis prophecy. We must be exceedingly careful to utterly reject the false prophet, yet we must harbor no suspicion of the true prophet (once he have demonstrated his "creden- tials") - to do so would weaken the link to G-d's Word. A prophet cannot change the Torah. If he does, then we know that he is a false prophet. A prophet cannot command us to do an act of idolatry, even a one-time act. If he does, he is a false prophet. But a prophet can command us to violate a mitzva on a temporary basis. If a (proven) prophet were to command us to violate the Shabbat - just this one time, we must (not just "may") violate the Shabbat. If we don't, we might be liable to a death penalty from heaven. That is serious. It is difficult for us to identify with prophecy on a practical basis, because "we are so out of practice". Nonetheless, prophecy is a very significant part of Judaism.

We must not be afraid to defy a false prophet and bring him to justice (and execution) [519,L29 18:22].

Of course, we are not supposed to be afraid to do any mitzva in the Torah. In the case of a false prophet, we are often dealing with a charismatic individual who might have a very large following. Defying him might be a very unpopular thing to do. The Torah is bolstering our resolve to rid ourselves of false prophets by commanding us not to be afraid. Perhaps we can draw from this mitzva a lesson to apply to all mitzvot. Do not be afraid to keep the Shabbat, be kosher, daven Mincha, avoid Lashon HaRa, etc. etc. etc. even when doing so will meet with scoffing of others. Adhere to halacha and don't be afraid or embarrassed to do so.
[S>19:1] When matters are settled in Eretz Yisrael, we are required to designate another three cities of refuge [520,A182 19:3]. Roads to the cities are to be prepared and identified so that the killer can easily find refuge. The cities will protect the inadvertent killer from the blood-avenging relative of the the victim. If (when) we will merit expansion of our Land, another three cities will be selected. This is to avoid unnecessary bloodshed.

[P>19:11] An intentional murderer also flees to a city of refuge, but is removed there- from to stand trial. We must not ignore these situations - and those concerning assault [521,L279 19:13], so that we will thereby eliminate the shedding of innocent blood and merit a good life.

Shishi - Sixth Aliya - 17 p'sukim - 19:14-20:9
[S>19:14] One may not encroach upon another's territory [522,L246 19:14]. This literally refers to the prohibition of moving a boundary- marker between your land and your neighbor's thereby stealing some of his property. Although stealing is already forbidden (and counted among the 613), this prohibition comes to emphasize the serious- ness of stealing land, specifically in Eretz Yisrael. This prohibition extends to other forms of encroachment, e.g. unfair competition that steals some- one's business.

[S>19:15] It is forbidden to render judgments (in most cases) based on the testimony of a single witness [523, L288 19:15]; a minimum of two wit- nesses are required. (Sometimes, what one person says will point the judges in a certain direction, but not as formal testimony.)

If false witnesses shall plot to victimize the accused (and their plot is uncovered in a specific way and at a specific point in the trial) they are to be punished in the manner that they plotted against their fellow [524,A180 19:19].

MITZVA WATCH
Bearing false witness is already prohibited by Commandment #9. Here we have one kind of false witness - EIDIM ZOMEMIM, plotting witnesses. There is a strong element of CHOK, a commandment without clear logical reason, in this particular type of false witness. A and B testify that Lavan killed Eisav at a specific time, on a specific day, in a specific place. During the trial, C and D testify that A and B were with them on the day, at the time, in some other place, and therefore could not have possibly witnessed the murder. Assuming there is nothing found lacking in the testimony of C and D, the testimony of A and B is nullified and Lavan is set free. Furthermore, A and B are now subject to the death penalty (although "regular" false testimony would "only" carry the punishment of lashes). There are many intricate and fascinating details to this topic - they are presented in Sanhedrin and Makot.

[S>20:1] When we go out to battle our enemies and see their horses and vehicles, armaments, etc. and we might tend to panic... we are forbidden to be afraid, because G-d is on our side [525,L58 20:1,3] A kohein is anointed as chaplain (sort of) and delivers the pre-battle speech to the potential army [526,A191 20:3]. He and the Sho’t’rim speak to the people and send home those that have recently built a house, become engaged to marry, and/or planted a vineyard. (In all three cases, the point is that each pursuit is as yet “unfinished”. Such a person faces serious distraction from the goals of battle.) They also dismiss from service someone who fears that he has insufficient merit to survive battle. (This is one of several ways of looking at this topic.)

Sh'vi'i - Seventh Aliya - 20 p'sukim - 20:10-21:19
[S>20:10] Before attacking an enemy city, an offer of peace must be sent [527,A190 20:10]. (This applies to all enemies including Amalek!, but excluding Amon and Moav.) This offer is conditional upon the acceptance of the 7 Noahide Laws and other restrictions. If these terms are not met, we attack and destroy the male population. Female captives and spoils of war may be taken, except for the "7 nations" [528,L49 20:16]. These nations are to be totally eradicated in order to eliminate their evil influence.

[S>20:19] When laying siege to a city, care must be taken not to destroy fruit trees [529,L57 20:19]. Only shade trees may be cut down so that siege equipment can be built.

This prohibition of BAL TASHCHIT is expanded by Chazal to include many types of wanton wastefulness.

[P>21:1] If a corpse is found in the field, and it is not known who has committed the murder, measurements are made to determine the nearest town. The elders of that town perform a ceremony which includes killing a calf [530,A181 21:1] to emphasize the senselessness of bloodshed. The area where the ceremony is performed may never be planted nor worked [531, L309 21:4]. The elders proclaim that they are not responsible for the loss of life. The whole procedure has a sobering effect on all involved, and hopefully there is sincere mending of ways and atonement granted by G-d because all the People now take "life" more seriously.

A thought about EGLA ARUFA. Reread the previous paragraph. Did you catch the strange statement about taking a calf and destroying it because innocent blood was shed. And about it being done to emphasize the senselessness of it all? Sounds like more more blood being shed. What did the calf do? It's a hard point to understand; even harder to explain. Let’s say it like this. G-d is not happy (so to speak) about commanding us to take a calf and destroy it. We're talking about no benefit at all from it. We don't eat it. We don't feed it to our dogs. No benefit. Total waste. The land upon which the ceremony was performed is also wasted. The ceremony is meant to be upsetting. It is meant to make the leaders of our society (and all of us members as well) take a new look at what is going on. If the result of the EGLA ARUFA is an improvement of society, then it fits into G-d's plans. If a calf is destroyed and the land wasted and nothing else changes, it seems that G-d would not be happy, so to speak. Therefore, we have to become better people and better Jews.

Haftara - 24 p'sukim - Yeshayahu 51:12-52:12
4th of the 7 haftarot of consolation. The predominant message of the haftara is that G-d has a special relationship with the People of Israel (an appropriate reminder for the beginning of Elul) and that we have nothing to be afraid of, because the end to difficult times is coming. This can be summed up by the end of the famous saying (song) of Rabbi Nachman - "And the essential thing is not to be afraid at all".

The opening word "Anochi" refers to G-d, specifically with the connotation of "Midat Ha-Rachamim", the Divine Attribute of Mercy. The word is doubled for emphasis, as are several other words in this haftara.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 199 (part one) • GIFTS
Beginning with this lesson and continuing on for many lessons, we shall IYH be discussing gifts. The topic is divided into two parts:

(1) gifts made by a person whom the halachah considers to be healthy; that is, he is not terminally ill or making the gift in apprehension of imminent death. The fact that he is not medically healthy is not relevant; he is considered healthy for the purpose of making a gift; and

(2) gifts made by a person in apprehension of imminent death or while he is terminally ill. Such gifts are designated as gifts causa mortis.

Unless designated as gifts causa mortis, all gifts discussed in these lessons will be gifts made by a healthy person, as distinguished from gifts made by a person who is critically ill or in apprehension of imminent death.

A gift may be of an item such as real estate and/ or personal property under the control of Reuven, the owner. Or Shimon may be holding a camera for Reuven, and Reuven tells Shimon that the camera now belongs to Shimon. In this latter case, while owned by Reuven, the property is under the control of Shimon. In the former case, both ownership and control are with Reuven. A gift might also be forgiveness of a debt. Shimon owes $100 to Reuven. Reuven forgives the debt, and he has thereby made a gift of $100 to Shimon. In these lessons, the donor of the gift shall be designated as Reuven, and the recipient of the gift shall be designated as Shimon; the thing being given by Reuven to Shimon is designated as "the item."

A gift, whether real estate or personal property, is acquired in the same manner as the item itself is acquired by purchase. Once Shimon, pursuant to the instructions of Reuven, has performed an act of acquisition, the gift item belongs to Shimon. It is not necessary that there be witnesses present when the act of acquisition is per- formed. It is never necessary for witnesses to be present for the validity of any commercial transaction (a gift being in the nature of a commercial transaction since it involves the transfer of ownership of prop- erty, whether real estate and/or personal property). However, it is advisable that there be witnesses present in all trans- actions so that if questions arise, either because the parties forgot the terms of the transaction, because of some other honest dispute, or because of a fraudulent assertion by one or both of the parties, the witnesses can testify as to the facts.

Ordinarily, with few exceptions, the owner- ship to the item is not transferred by words alone, and either party may rescind the transaction until the act of acquisition has been performed. For example, Reuven states to Shimon. "I hereby give to you my car as a gift," and Shimon states. "I accept the gift." Until Shimon performs an act of acquisition on the car, it still belongs to Reuven; Reuven can cancel the gift, or Shimon can refuse to accept it.

However, if the promised gift is not a large gift, and if Reuven rescinds it before Shimon performs an act of acquisition, Reuven may be designated as a person lacking faith. If it is a large gift, then Shimon does not really contemplate it being seriously intended and is not relying on it. It is for Beth Din in each case to examine the financial circumstances of Reuven and Shimon to determine if the gift in that situation shall be termed a large or small gift. Although Reuven is so designated for revoking his promise, the gift is nevertheless not effective.

Reuven can only give a gift of something that belongs to him; he cannot make a gift of something that belongs to Levi. For example, if Reuven tells Shimon that the house belonging to Levi is given to Shimon as a gift, the gift is not valid unless Reuven is Levi's agent. The gift is not valid even if Levi binds himself by kinyan to give the house as a gift to whomever Reuven designates and Reuven also binds himself by kinyan to Shimon that the house is given as a gift to Shimon. Since the house does not belong to Reuven, his binding himself by kinyan does not enhance Shimon's position. Since the property does not belong to Reuven, Reuven's words are a nullity and Levi's acceptance of the obligation still is a nullity.

Sometimes the forgiveness of a debt can act as a gift. Shimon owes Reuven $100. Reuven tells Shimon that he forgives the debt. What is said herein regarding forgiveness of a debt applies only to a money debt. It does not apply if Shimon has borrowed a book from Reuven and now owes him the return of the book. The forgiveness is valid, and Shimon no longer owes Reuven the $100, although the forgiveness was by words only and there is no act of acquisition performed by Shimon. If Shimon is not present when Reuven forgives the debt, Reuven may rescind the forgiveness until such time as Shimon becomes aware it; however, once Shimon is aware of Reuven's forgiveness, it becomes effective even if Shimon was not present. This holds true even if there were no wit- nesses or only ineligible witnesses present. The above rules also apply even if Reuven holds collateral security for the debt and/or an instrument of indebted- ness evidencing it. According to the majority view, once Reuven makes the statement of forgiveness and Shimon becomes aware of it, Reuven must return the collateral and/or the instrument of indebtedness that he is holding. The collateral and instrument of indebtedness are merely supportive of the underlying debt. If the under- lying debt is no longer in existence, the supports are no longer viable.

If the forgiveness is made in error or mistake, it is a nullity and Shimon still owes the $100 to Reuven, even if Reuven performs a kinyan forgiving the debt. Reuven pleads that he did not know all the facts when he forgave the loan. He thought that Shimon was poor, whereas in fact Shimon had, just before the forgiveness, won a lot of money in a lottery. But if Shimon wins the lottery after the loan is forgiven, then there was no mistake made when the loan is forgiven; what transpires thereafter is not relevant. If there is a dis- pute between Reuven and Shimon as to whether there was an error made by Reuven in forgiving the debt, then if it involves a forgiveness of money, the burden of proof is on Reuven; however, he may take a “hesseth oath” that the gift was made in error and win the case. If it involves a transfer of ownership by gift of an item that Shimon is holding as a bailee, then the burden of proof is on Shimon; however, he may take a “hesseth oath” that the gift was not made in error and win the case.

Assume that Reuven has deposited an item with Shimon to hold. Reuven tells Shimon that the item that he is holding is given to him as a gift, and Shimon states that he accepts the gift. The item then belongs to Shimon, without his having to perform an act of acquisition. This is another exception to the rule that transfer of ownership of the item is not made with mere words.

The subject matter of this lesson is more fully presented in Volume VII Chapters 241 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
Order of Putting on Tefillin
Past columns have discussed various aspects of the mitzva of tefillin. In this column we will put together some of these insights to see how the entire order of putting on tefillin carries a powerful message of proper priorities in spiritual growth.

TIME OF TEFILLIN
The first stage in the mitzva of tefillin is for the proper time to arrive. Although Torah law permits wearing tefillin at any time, the sages prescribed that tefillin can be worn only during the day. When does the day begin for this purpose? The gemara tells us that it is when a person can distinguish an acquaintance from a distance of four amot (Berakhot 9b, SA OC 30:1).

Actually, the mishna gives a number of signs which tell us when this time has arrived, for example the time when we can distinguish a dog from a wolf. Even though the actual times are roughly the same, the halakha chose to use specifically the criterion of being able to distinguish one’s friend. This teaches an important moral lesson: before we are permitted to worry about our spiritual level by performing “religious” mitzvot like tefillin, we must be on an acceptable humane level where we are capable of discerning and recognizing our fellow man.

A CLEAN BODY
Before we can put on tefillin, we need to have a clean body – free of bodily wastes as well as abhorrent thoughts (SA OC 37:2). The gemara says that we need a clean body “like Elisha of the wings”, and goes on to explain that due to Elisha’s self-sacrifice in wearing tefillin, his tefillin were miraculously transformed into dove’s wings to save him from the Roman authorities which forbade tefillin.

Rav Kook explains how this miracle relates to the idea of cleanliness for tefillin. He writes that tefillin represent the unique spiritual level of the chosen Jewish people, who have a unique covenant with HaShem. However, this level needs to be built upon a solid foundation of integrity and thoughtful conduct in everyday affairs. This is the Divine inheritance of all mankind, and is expressed through the mundane but crucial prerequisite of “a clean body”. Once this foundational, universal element of derekh eretz is firmly ingrained, the tefillin are like birds wings which enable us to soar above this level (Shabbat 49a and Ein Ayah commentary).

ORDER OF THE TWO TEFILLIN
The hand tefillin is placed on the arm and next to the heart; this signifies sanctity of our actions and emotions. This tefilla is put on before the head tefillin, which signifies purity of thought. The crowning heights of spirituality are achieved only when we sanctify our thoughts and intellect, but this summit can be reached only with the proper preparation (SA OC 25:6). Also, we are not allowed to interrupt between the two tefillin (SA OC 25:9); we recognize that sanctity of action is not the ultimate end, and we need to maintain a striving for encompassing holiness which also includes our thoughts.

So we see that the “ladder of spirituality” is as follows: We need to start with ordinary humanity, or menschkeit – acknowledging our fellow human being. From there we can progress to moral integrity. Afterwards it is appropriate to sanctify our acts, and then our thoughts.

DEVIATIONS FROM THE IDEAL
A further insight is attained by examining deviations from the ideal:
Time of putting on tefillin: Tefillin can never be worn at night, but if someone has to leave early for a trip they can be put on a little before the time and the berakha is said at daybreak (SA OC 30:3). Someone who is completely benighted shouldn’t adopt even the external trappings of sanctity; this is a mere travesty. But if a person is still on the way he doesn’t have to refrain from appearance of sanctity; at the same time he should know that he hasn’t really accomplished anything if he lacks menschkeit – no blessing is said until daybreak.

Cleanliness: Tefillin can never be worn without a clean body. This teaches that without integrity no spiritual elevation is possible.

Order of tefillin: The order of hand and head tefillin is important enough that we pass over the head tefilla to don the hand tefilla first (SA OC 25:6). Yet if we lack the hand tefilla we should put on the head tefilla alone, and vice versa (SA OC 26).

Even though proper acts should precede and serve as the basis for our pure thoughts, there may be situations where there are psychological or practical obstacles to improving our behavior. Someone who finds it impossible to completely sanctify his acts - who can not start with his hand tefilla - should not be discouraged from forging ahead with his spiritual growth according to his ability, and should go ahead and put on his head tefilla. And obstacles to sanctifying the intellect should not deter us from taking the first step and repairing our conduct - if we do not have a head tefilla, we should go ahead and put on the hand tefilla.
“Meaning in Mitzvot” is undergoing intensive editing; to be followed IYH by printing. With the help of loyal supporters, we hope to have the book out by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
The War Against Idolatry (Sho’f’tim 6)
The Fertile Crescent stretching from Egypt through the Land of Israel to Mesopotamia was a constant invitation to the nomadic tribes of the desert areas surrounding it. It is easy to see the constant incursions in the book of Judges in that light. However, in the Torah there is another cause and effect and that is the innumerable occasions when Israel is warned against disobeying G-d and the Divine punishment that inevitably follows. This is the pattern of history of all Mankind as the Tanach sees it and our chapter follows exactly that pattern. It is a pattern completely different from any other of the philosophies of history. Here there are no considerations of geo- politics of the major powers; in their time, Egypt and Mesopotamia. Neither are events dictated by the minor powers playing in a political vacuum. There is no determinist view of history nor is there any question of economic forces leading towards political and military actions. Rather there is always only a clear-cut spiritual reason, "If you listen not to the voice of the Lord, then you shall serve your enemies in hunger, in thirst and in want (Devarim, 28:48). So, "And the children of Israel did evil in the sight of the Lord and he gave them into the hands of Midian (Shoftim, 6:1) ...And they camped against [Israel] and destroyed the fruits of the earth... And left not a sheep nor an ox nor a donkey "(6: 4).

This pattern of Israel not obeying Hashem who then punishes them by giving them over to an enemy, is repeated throughout the book of Shoftim (Tanna Devei Eliyahu, ch.11). However, in our story of Gideon we have for the first time a prophet [identified as Pinchas], who describes what their sin actually was (6:10). There are no indications that in their period, there were sins of sexual immorality or of economic and social crimes such as we find in the later prophets such as Amos, Yeshayhu or Hoshea. However, if there is a primary issue that permeates the whole of the Tanach, then it is surely the question of idolatry, expressed as ingratitude for the many acts of chesed that Hashem did for Israel.

All too often, we consider idolatry in terms of statues and graven images. In that way, however, we lose sight of its dangers to modern men and women, presented by what is essentially an error of the mind and the intellect. Rambam explains, that in the generation of Enosh (Bereishit 4:26), when people first started to worship idols, they thought that G-d being almighty and exalted was too removed from the everyday affairs of Mankind and unapproachable by people. Therefore they invented all sorts of intermediaries to whom they could worship as manifestations of the One G-d (Mishneh Torah, Hilkhot Avoda Zara 1:1). So idolatry is anything that comes to ascribe any of the powers of Hashem to any person, object, idea or natural phenomenon.

It appears that for a period of 400 years, from Joshua till Achav, the idolatry of the Israelites took the form of dualism. They worshipped one G-d as the Creator and Savior of the people and at the same worshipped the spirits of natural phenomena as having the power over their daily material lives.

This is easily understood if we remember that throughout this period, the Israelites never conquered and destroyed all the original inhabitants as they had been commanded innumerable times in the Torah to do. These people became agents for the cultural and spiritual assimilation of Israel. Being knowl- edgeable of local geographical and natural resources, they were able to give valuable agricultural advice to the newcomers based on centuries of experience. However, they did not give only technical advice. They also taught which baal or ashtoret controlled fertility of man and beast, which one ensured healthy and abundant crops and which one to turn to for rain or freedom from disease. In short, while they understood the Israelites worship of Hashem, they also counseled to pay tribute to the various spirits, gods or goddesses that could ensure prosperity and success, in a way that the distant Almighty would not. Israel followed their advice, if only as an insurance, just as we often do except we substitute luck, personal brains, and our own efforts for the Canaanite baalim.

Whereas, in all the cases in Shoftim, prior to Gideon it was sufficient for Israel merely to pray for forgiveness; now acts were required. Since it was idolatry that brought Midyan on Israel, before Hashem would save them, Gideon had to perform an act rejecting the idols. In verses 25-27 we have a description of how he broke down the altar to baal that belonged to his father, using the bull that was holy to avoda zara. Then he cut the grove sacred to the female deity ashtoret and sacrificed to Hashem the second bullock, also belonging to his father but not destined for idolatry. The resulting consternation and public outcry at this desecration described in our chapter, are proof that the message against idolatry was heard and noticed. The words of Joash, the father of Gideon (6:30-32), stressed the inability of the baal and ashtoret to save even themselves, let alone to be of any assistance to their worshippers. This recalls the Midrash about Abraham's destruction of his father Terach's idols.

Now the physical and military battle to save Israel could begin.
This is the third installment in a new series on Tanach and its messages for our times by Dr. Tamari.

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...

Q What is the rationale for buying Israel Bonds, when it seems to be in clear violation of the prohibition to take interest (ribit) from a fellow Jew?
A The answer begins with an understanding of the mechanism of the loan process and its effect on the laws of ribit. The Torah talks about one who lends with interest extracting the now increased sum of money from the borrower. There are several recent poskim who view the nature of the obligation of the borrower to pay as critical for the existence of the prohibition of ribit and find this element missing in some modern financial applications.

The main application is in regard to the modern concept of a corporation. One of the main characteristics of the corporation is that its owners have no personal liability. In other words, as large as the corporation's debt is, no one can approach even the principle shareholder and demand payment from his personal money. Rather, only the money of the amorphous entity, known as the corporation, can be taken. In other words, only those resources that its shareholders have already "put in the pot" can be touched. Several poskim, most well known among them being Rav Moshe Feinstein (Igrot Moshe YD II, 62-63), ruled that it is, therefore, permitted to take even fixed interest (ribbit ketzutza) from corporations, even those owned primarily by Jews. (See a list of opinions on both sides of the issue in Brit Yehuda 7:(66). Note that the leniency does not apply to paying interest to a Jewish owned corporation.) The same basic logic applies to a government, which obligates itself as an amorphous institution and does not create personal liability for its citizens.

Not all poskim accept the corporation leniency (or accept it only on the Torah level, not on the rabbinic level (ibid.)) and, therefore, it is preferable to broaden the grounds for leniency in regard to the Israeli government. One distinction is that the shareholders of a corporation are clearly defined. In contrast, the citizens and/or active inhabitants of a country are a fluid group. What is the status of a person who moves to or from the country between the time of the selling of the bond and its payment? Can a citizen cash in on his share of the country's wealth before leaving it? While one could argue the legal distinctions, the situation resembles that which the Rashba calls "money without known owners" (see Chelkat Ya'akov YD 66). Har Tzvi (YD 126) is lenient for this basic reason on loans from a government bank.

There are additional grounds for leniency (see Torat Ribbit 17:(59),(89)), especially in regard to citizens of Israel who buy its bonds in shekels, as the government has regulatory powers in regard to its currency.

Despite the fact that we have already presented enough grounds for at least entertaining permitting unrestricted purchase of Israel Bonds, the Israeli government wisely drew up a heter iska for its various financial dealings. Without getting into all of the details of its mechanism [we have on file a series of articles on the matter from our P'ninat Mishpat section], the heter iska is a widely used document, which turns what would have been a loan into a joint investment of the two parties. While some applications of the heter iska are logically questionable, the minhag ha'olam (including of most who are otherwise "machmirim") is very lenient on the matter.

In summary, there is very ample reason to allow taking interest from Israel Bonds. Considering the great mitzva of helping build and sustain Eretz Yisrael in Jewish hands (see Gittin 8b) and helping in the many security and humanitarian needs of its population, especially these days, it would be inappropriate to take a fringe stringent opinion to disallow such a practice.
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’Chaim David od Pietrkov was both a renowned tzaddik and a famed doctor. The proper approach to treating the sick, he said, is outlined in the Yotzer HaM’orot bracha before the morning Sh’ma. HaSem is described successively as: “Borei refu’ot (Creator of cures), Nora tehilot (too awesome for praise), Adon HaNifla’ot (Lord of wonders)”. The first step is to give the patient medicine (Borei refu’ot). If that doesn’t help, on must recite T’hilim (and pray - Nora tehilot). And even if that does not cure the patient, one must hope for a miracle (Adon HaNifla’ot).

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
Strictness is weakness; firmness, strength. - From A Candle by Day by Rabbi Shraga Silverstein

[4] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA • Raccoon
...Algonquin word 'arakun' meaning "one who scratches with his hands"... Two possible explanations for the raccoon’s mask: It helps the raccoon identify other raccoons. The mask of each raccoon is a bit different from another. It helps improve the raccoon's night vision. The black hairs of the mask function very much like the black charcoal smeared on the cheeks of athletes to help reduce the glare of the sun. The black mask reduces the nighttime reflection of moonlight on water... tail is used as: fat storage, balance when climbing, brace when sitting up... Raccoons communicate with: chirping sounds, sharp cries, hissing sounds... Raccoons are nocturnal, but sometimes are active during the day ...extremely agile climbers... omnivores... frogs, fish, birds, eggs, fruits, nuts, grains

[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
You know that dull silver colored stuff that covers a code number or something and needs to be scratched off with a coin or fingernail? Is there a word in English for it? In Hebrew, it is G’RID

Ever hear the lobby of a hotel referred to a LOBI in Hebrew? Guess what? No matter how you pronounce it and how many other Hebrew words are in the same sentence, LOBI isn’t Hebrew. And even if you learn the correct Hebrew word for lobby, don’t try to use it - not many people will know what you are talking about. Lobby is M’VO’A

[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Shoftim follows the pattern of much of Sefer Devarim in presenting the mitzvot and institutions that were to be established upon the settlement of our forefathers in Eretz Yisrael. As the name of our Parsha indicates, a local and national judicial system was to be established, with the Supreme Court - the Sanhedrin of 71 judges - located in Jerusalem in a chamber (LISHKAT HAGAZIT) that was part of the Temple complex.

Actually, non-Jews - who are obligated to fulfill the 7 universal laws referred to as SHEVA MITZVOT B'NEI NOACH - are also required by Torah law to establish courts of law. While the administration of justice applies equally to all peoples, the Sanhedrin's status is radically different from that of any other judicial body. Our Parsha teaches that the Sanhedrin can only hear capital cases when it is seated in its Jerusalem venue.

"If any case should arise for you to decide in a matter of bloodshed…, you shall go up to the place which the Lord your God shall choose...” (17:8). The Talmud (Sanhedrin 14b) derives from this verse SHEHAMAKOM GOREM, that the PLACE of the Sanhedrin grants it the authority to try capital cases. If Sanhedrin moves from its seat of judgment, as was the case forty years before the destruction of the Second Temple, capital cases can no longer be adjudicated. Such a phenomenon is found in no other court system in the world, because in all other judicial systems, judgments are rendered solely on the basis of the evidence presented.

To understand this anomaly, we must invoke the words of the prophet, "...for out of Zion shall go forth the law and the word of God from Jerusalem" (Isaiah 2:3). A full measure of justice can take place only in the presence of God - "...in the midst of the judges, He gives judgment" (Psalms 82:1). Jerusalem is the source of full revelation and it is from there that the rest of the world is sustained. Thus, we can understand why Chazal gave preference to Torah study in Eretz Yisrael over that in any other country (Sifre-Ekev) and why they equated residency in Chutz La'aretz with living without a personal God (Ketubot 100b). Through residency in Israel, we identify with the focal point of our destiny as a people; only there are we able to reach our full spiritual potential. And this is why immigration to Israel was referred to throughout the ages as "aliyah" - an act of ascending.

Rabbi Mordechai Spiegelman, 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 Shoftim reminds us of the importance of setting up legal structures to protect societal norms in Eretz Yisrael. The judges, we are told, were to be qualified and righteous so that they would judge honestly and correctly.

The Torah expands on this notion: Among the characteristics of the capable Jewish judge is that he will not accept a bribe, "because the bribe will blind the eyes of the wise and make just words crooked." Inherent in this declaration, however, there seems to be a contradiction: For surely, by definition, a wise man would never take a bribe!

With typical insight, however, the Chafetz Chaim asks us to consider the true measure of wisdom. Using an analogy he discusses our responses to the characterization of a person as rich, depending on the source of that description. If a pauper told us that Reuven is well-to-do, we would hardly believe him. Yet if Rothschild calls Reuven prosperous, it surely means that he has true wealth.

Similarly, if Shlomo Hamelech alludes to somebody's wisdom, we would certainly uphold that individual highly. And if Hashem calls that person wise, would we not bestow upon him the highest reverence? But if the absolute wisdom that is G-d's Torah states that such a Chacham will be blinded by a bribe, it is clear that when it comes to judging others we would do well to attenuate our subjective definitions of wisdom.
Shabbat Shalom,
Menachem Persoff

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

The Heichal and the Kodesh HaKodashim
The two main divisions of the first floor of the Bayit were the Heichal (the Sanctuary) and, further to the west, the Kodesh Hakodashim (the Holy of Holies). They were sections of a single long great hall, divided by two parallel curtains which hung from the ceiling. The area of the Heichal was forty Amot long (An Ama is roughly a half a meter.), twenty Amot wide and forty Amot tall. The area of the Kodesh Hakodashim was twenty Amot square and forty Amot tall. The width of the gap between the two curtains separating the Heichal and Kodesh Hakodashim was one Ama. This one Ama gap was called the Ama Traksin. Tif'eret Yisrael discusses the meaning of Ama Traksin (Middot 4:7; TY 62). "In Bayit Rishon, a wall one Ama thick divided the Heichal - the Sanctuary from the Kodesh HaKodashim and they called this wall Traksin - Greek (sic) for something that faces inward and outward. (Side comment: Greek terminology would be more apropos for the period of Bayit Sheini then it would be for Bayit Rishon.) But there are those who maintain that Traksin was actually an abbreviation - for "Trak - sin"; that is to say that it closes ("Trak") on something of Sinai; i.e. the Aron HaBrit - the Ark of the Convenant, containing the Luchot that Moshe received on Sinai. The height of Bayit Sheini was much greater than that of Bayit Rishon and therefore the distance between the floor and ceiling of the Heichal and Kodesh HaKodashim of Bayit Sheini was also correspondingly greater. In Bayit Rishon, the distance between the floor and ceiling was thirty Amot; in Bayit Sheini, over forty Amot. A stable wall could not be built forty Amot tall with a thickness of only one Ama. For this reason, in Bayit Sheini, they hung curtains instead of building a wall to separate the Heichal and the Kodesh HaKodashim. A question arose concerning this one Ama "gap" created by the absence of the wall between the Heichal and Kodesh HaKodashim. Did the Ama Traksin have the Kedusha of the Heichal or the even greater Kedusha of the Kodesh HaKodashim? Their solution was to hang two curtains with the 'disputed Ama' between them."

Melachim I and Divrei HaYamim II give many detailed descriptions of Bayit Rishon. Among the most detailed is the description of the doors of the Heichal. Melachim I states, "And so he (Shelomo HaMelech) made for the entrance of the Temple door-posts of Atzei Shamen, within a four-square frame; and two doors of cypress wood; the two leaves of the one door were folding. And he carved on them Cheruvim and palm trees and open flowers; and he overlaid them with gold..." (Melachim I 6:33-35) Eitz Shemen is frequently translated "olive wood" because Shemen - (olive) oil is derived from this tree. But in Nechemia 8:15 the returned exiles are commanded to go to the mountains and bring branches (lit. "leaves") of Alei Zayit (Zayit is the usual word for olive tree) and Alei Eitz Shemen. Possibly Eitz Shemen was some kind of conifer from which fragrant oil could be derived. - Ralbag, (R. Levy ben Gershon 1288 -1344), in his commentary on Melachim postulated that Eitz Shemen is indeed cedar wood. We know that the gold covered doors leading into the Heichal of Bayit Sheini were ornate but we have no graphic details. Josephus describes these doors. "But that gate which was at this end of the first part of the house - the Ulam (the "Entry Hall" anterior to the Heichal leading to the interior of the Bayit) was, as we have already observed, covered with gold all over, as was its whole wall about it." The inner doors opened into the hall of the Heichal and when completely open, covered that small part of the wall behind them which was not embellished with gold. The Mishna in Midot notes, "The entrance into the Heichal (from the Ulam) was twenty Amot high and ten Amot wide. It had four doors; two within, two without…" This particular construction was based on Yechezkel 41:23. 'The Heichal (in this case, Yechezkel employs the term Heichal to mean the entire Bayit - and not just the Sanctuary.) and the Holy Place - i.e. the Sanctuary - had two doors.'" Tif’eret Yisrael explains why then the entrance of the Heichal (the Sanctuary) had four doors. "The Heichal facing out (two doors). The Holy Place, facing in" (two more doors, four doors all together, (Midot 4:1; TY 2). The outer two doors opened inward and so covered the thickness of the wall separating the Ulam and the Heichal. The inner two doors opened into the Heichal (the Sanctuary) and they covered the adjacent wall abutting the doors." This massive entrance of the Heichal was called the Sha'ar HaGadol - the Great Gate. Tif’eret Yisrael (Midot 4: 2) asserts "that it was not because of the relative size of this massive entrance in comparison to the two small doors one on each side, because the Nicanor Gate also had small doors on either side. The real reason is because of its unique holiness as compared to all the other gates of the Mikdash. And while it may be true that the entrance to the Kodesh HaKodashim would have had a higher degree of sanctity, nevertheless, in Bayit Sheini, there was no actual gate leading into the Kodesh HaKodashim, only hanging curtains."

The walls of Bayit Rishon were magnificent. "And he - Sh’lomo HaMelech - carved all the walls of the Bayit around with figures of Cheruvim and palm trees and open flowers - within and without." Our sources do not mention the artistic details of the interior walls of Bayit Sheini but "all the (walls of the) Bayit was overlaid with gold excepting the area behind the doors." The Amora R. Acha ben Jacob, contended that there were representations of Cheruvim drawn on the interior walls of Bayit Sheini (Note bottom of Yoma 54a). These aureated walls were later covered with removable square decorated golden plates, "the thickness of a gold Roman denarius… and on the pilgrimage festivals - Pesach, Shavu'ot and Sukkot, they used to "fold" them together and put them on a high place on Har HaBayit that all may see that the workmanship was beautiful and that there was no flaw in them" (Pesachim 57a). After the Chag, the "gold plates" would be re-hung in the Heichal. A gold plaque, a gift of Queen Helena of Adiabene, upon which was engraved those Biblical P’sukim which dealt with the Sota - the suspected adulteress - also hung on the wall in the Heichal and was visible from the Ulam.

In the morning, the Kohanim never opened the Sha'ar HaGadol - the Great Gate from without. Instead, a Kohein would walk through a small wicket located in the wall to the north, enter a small "cell", turn left and thereby enter the Heichal. Only then would he unlock the Heichal doors - from within. This unusual procedure served to remind the Kohanim that HaKadosh Baruch Hu was the real Ba'al HaBayit of the Beit HaMikdash. <to be continued>

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

Towards Better Davening and Torah Reading
Column #82. 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.
Some more on KAL-KOL, courtesy of TT reader who wishes to remain anonymous, but whom I would nonetheless like to thank for his comments, and for inspiring the following:
Clitic - An unstressed word, typically a function word, that is incapable of standing on its own and attaches in pronunciation to a stressed word, with which it forms a single accentual unit.
Proclitic - A clitic that is attached to the beginning of another word.
Many columns ago, we introduced the topic of a word that does not have its own TROP mark but is attached with a MAKAF, an upper hypen, to the word that follows it. We’ve come back to this topic several times since. Specifically concerning KOL, KAF-LAMED, we used ASHREI as a sample, because the word appears many times, as in the following pasuk:
TOV HASHEM LAKOL V'RACH'A'MAV AL KOL CHASIDAV:
G-d is good to all, and His mercy is on all His creations. The first KOL (in LAKOL) has its own TAAM (TROP mark) and stands on its own. The vowel of the KAF is a CHOLAM CHASEIR.
Both AL and KOL are clitics (if the above GuruNet dictionary definitions are be applied correctly) that are attached to MAASAV forming one “accentual unit”. The vowel of the KAF in KOL is a KAMATZ KATAN.
This is how it is with the many, many, many occurrences of KOL (KAF-LAMED) throughout Tanach. (There are over 3000 KOLs in Tanach, not counting BAKOL, LAKOL, MIKOL, V’CHOL...) The only two times that KOL meaning ALL stands alone, has a TROP mark, and has a KAMATZ instead of a CHOLAM are T’hilim 35:10 and Mishlei 19:7. In both cases, they are often marked with an asterisk telling us that the KAMATZ is not KATAN, as is the usual alternative to the CHOLAM, but with a KAMATZ RACHAV, a wide KAMATZ - ostensibly a synonym for KAMATZ GADOL.
Whether or not there are two kinds of KAMATZ with or without two different ways of pronouncing them, does not change the fact that these two rogue KOLs don’t fit the mold. Our question still is - has anybody a suggestion as to why these two KOLs are different from their thousands of brothers and sisters.
Related topic. People have told us how they now are paying more attention to commas in the Siddur and to TROP in the Torah (and NACH). Me too. (I, also.) Case in point was reading the Torah this past Shabbat at Mincha.
Notice the opening pasuk: SHO-F’TIM V’SHO- T’RIM TI-ten–L’CHA... Not ti-TEIN and then L’CHA, as two separate words, but the word ti-TEIN became a clitic with the TZEIREI under the second TAV becoming the softer SEGOL. The accent went from the second syllable TEIN to the first syllable TI, it is not a primary accent anymore, but a secondary one to the “main” accent on L’CHA. This is like NASOG ACHOR (if it isn’t actually NASOG ACHOR), which doesn’t happen to no-TEIN L’CHA in this same sedra-opening pasuk. <mtc>
NOTE: In the hard copy of TT, we printed the full version of the "L'Dovid Hashem.." Tehillim:
Beginning on the second day of Rosh Chodesh Elul, we will be saying this chapter of T’hilim (27) exactly 100 times, throughout Elul and until and including Hoshana Raba. At the end of Shacharit, and at the end of either Mincha or Maariv, depending upon shul/ community custom. This version of L’DAVID is punctuated and presented in such a format that will hopefully enhance your recitation AND understanding. (KAMATZ KATAN and oft-neglected SH’VA NAs are emphasized.)

Parsha Pix
Upper-left are the symbols of SHO-F’TIM (gavel) and SHO-T’RIM (sheriff’s star).
Negation circle over the planting of a sappling = prohibition of planting trees in the Mikdash or Mizbei’ach area.
Tilted scales = perversion of justice - a recurring theme in the sedra.
Crown is for the mitzva of appointing a king.
He must write a special Torah (quill & parchment).
He may not own an excessive number of horses (3 chess knights is too many).
Gift-wrapped present represents MATANOT, the gifts to a kohein, specific ally the parts of an slaughtered animal .
Negation of veering to the right or left.
Times 2 because all are commanded, and the king is additionally commanded.
Look closely: the cow has a temporary blemish (his ear). May not be a korban until the blemish is gone.
Rabbit in hat stands for magic (but is not the same kind that the Torah forbids).
Ax handle detached from head - classic SHOGEG situation.
Bottom, from left. Three military deferments: Building new house, engagement to marry, and vineyard.
Lower-right is KI HA’ADAM EITZ HASADEH.
That leaves 7 items which are really four, since four of them go together. PixTTriddles.

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 (R’EI) 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
plus...
three unexplained elements in the parsha pix

And the envelope please...
[1] This TTriddle was two separate TTriddles in last week’s printed Torah Tidbits, but they belong together, as they were in the electronic versions of TT (website and email). The word “confused” is usually a clue to an anagram, whose letters are all mixed up (confused). Hint is REMEZ, which rearranges to spell ZEMER, the 10th and last animal in the list of kosher mammals (the 7th of the kosher non-domesticated animals). The Living Torah (Rav Aryeh Kaplan z”l) identifies ZEMER as the giraffe. Similarly, sign is OT, the letters of which rearrange to spell TE’O, the 9th animal on the same list. It is identified as the bison or wild ox. Some say the TE’O is an oryx, a large, straight-horned antelope. Aurochs, a sound-alike possible alternate for the oryx, is either the European bison or an extinct wild ox. This combines to favor the T’EO being in the wild branch of the cow family, rather than being an antelope.
[2] This is another TTriddle that stayed with the list of the kosher mammals. Numer 7 on the list is the AKO, spelled ALEF, KUF, VAV. If you double-misspell it, you get AYIN, KAF, VAV with is the city of AKKO or Acre, on the Mediterranean cost between Haifa and Nahariya. The animal AKO is identified as the IBEX, the subject of last week’s MRMH column.
[3] V’HAYA KI Y’VI-ACHA HASHEM... And it will come to pass that G-d will have brought you into Eretz Yisrael... This phrase appears once in Va’etchanan and once in R’ei. It also appears twice in Parshat Bo (once with a spelling variation for Y’VI’ACHA). Those two occurrences in Bo are one each in two of the parshiyot in T’filin - KADEISH and V’HAYA KI Y’VI’ACHA. Hence, the arm and head of the TTriddle.
[4] This one we’ve done before in a different form. Bic, Parker, and Zebra are pen companies. Make sure... is HISHAMER L’CHA PEN... There are actually 9 HISHAMEIR L’CHA PENs in the Torah, two in B’reishit, when Avraham warns Eliezer not to take Yitzchak out of Eretz Yisrael and when G-d warns Lavan to be careful about what he says to Yaakov. In Sh’mot, G-d warns us not to make treaties with the nations in Eretz Yisrael so that we will not fall into their “cultural” traps. The other 6 times are in D’varim, 4 of which (not three as the TTriddle implies - thank you YYW for pointing that out). So the TTriddle needs another pen name (how about Mark Twain or O’Henry - just kidding - pen name, get it?). How about Cross? Better not. Some- one will say we went too far. Maybe Biro, to honor the acknowledged inventor of the ball-point pen. Lazlo Biro (1899-1985), Hungarian inventor.
Which brings us to the unexplained elements of the ParshaPix. We’ll number then [5] and [6]
[5] These could have been taken separately, but they combine neatly into one TTriddle that points to both the sedra and the haftara. The common factor of the two “letter TTriddles” is the word EFES, ALEF- FEI-SAMACH, meaning “naught”. In the sedra (D’varim 15:4), the sequence of words EFES KI LO appears. This is FSKG, with Kg. being kilogram, or kilo for short. In Yeshayahu 54:15, we find the words EFES MEI-OTI. That would be zero from OT or OT-0. If you look carefully (as all serious TTriddlers should), you will notice the difference between the plump O and the thinner zero.
YYW and RHM did the best jobs in solving this week’s TTriddles, and they each are hereby awarded the double prizes from NOAM and BIG DEAL. No one got the last Pix-TTriddle, which is designated as...
[6] It is a memorial candle with 3/4 next to it. Most people associate the candle with Yahrzeit, but in this case it represents YIZKOR. 3/4 is for three of the four times Yizkor is said, namely the Shalosh Regalim. For this TTriddle, reference is to the days that Yizkor is said in Chutz LaAretz - 8th day of Pesach, 2nd day of Shavuot, and Shmini Atzeret. (Yom Kippur is the fourth day of Yizkor.) What makes this a TTriddle for Parshat R’ei is the fact that on the occasion of these 3 of 4 Chutz LaAretz Yizkors, the Torah reading is the same, the one that we don’t have in Israel, the one that comes from Parshat R’ei. Recognizing this as a far-fetched TTriddle (far- fetcheder than most), it did give an opportunity to mention the reading about the Shalosh Regalim from the end of R’ei that is read in Chutz LaAretz but not in Israel. The context of the Holidays in this particular portion is agricultural, land-related. In Chutz LaAretz, the religious and historical aspects are prominent during the Chagim. The one aspect that recedes into the background is the Land-related one. So this portion became the reading for the extra Yom Tov days of Galut. In Israel, there is a natural connection to the Land, making this reading less crucial. Something like that.

This week's TTriddles:
[1] Re: conquering & knowing: where and what was said
[2] Victims of ox, sinners, N'zirim, idolators x 2
[3] antelope, bison, buffalo, camel, cow, elephant, elk, giraffe,gnu, hippopotamus, manatee, moose, ox, porpoise,rhinoceros, whale, yak
[4] The mixed up gaslamp shares a pasuk with the untimate vegetarian
plus 7 unexplained items which are really four, since four of them go together in the Parsha Pix Puzzle

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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.
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Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara) Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur 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 (women) Yom Kippur Machzor • Tonia Frohwein
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 Torah: "The Book of Humankind"?, Rabbi Chaim Eisen
Sunday, August 31st, 8:00pm • Jewish Emunah HealingIt’s the Opposite of Faith Healing with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital

MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the World of Nevi'im • Pearl Borow
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
Dr. Goldblum’s class will resume later this month
11:36am (women) ELUL - A Time for Renewal; 4 Workshops on planning your own self-renewal, Mondays: September 1, 8, 15,22 • Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women - No obligation for the first session - Qualified nutritional advisor on hand - NOW on Mondays, from 11:35am Elisheva, 999-6479
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center - Gentle exercises to improve your flexibility, circulation, posture, etc. - Breathing and relaxation skills to use every day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information: Sura Faecher, 9932524
VIDEO 12:30pm • Should one learn full time? (part 1) by Rabbi Zev Leff
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
NOTE NEW DAY & TIME • MON 8:00pm • “Curing the Jewish Heart” series with Eli Yosef; Historical overview of the Exile and Redemption: The Emancipation, Am I my brother’s keeper?
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
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, September 1, 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 True function of the senses by Rabbi David Derovan
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

WEDNESDAY
9:30am (men & women) Towards More Meaningful Davening, (Yamim Nora’im Davening - bring RH Machzor if you can) by 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 - The seven Haftarot of Nechama by Mrs. Pearl Borow
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, September 3rd, 8:00pm; Root & Branch Association (in cooperation with the Israel Center) • “Israel 2003: Good Product, Lousy PackagingHow you can help promote Israel's P.R.” with Dr. Reuven Lieberman • Info: rb@rb.org.il • 25NIS p.p., members 20NIS, students 10NIS
Coming next week, Wednesday, September 10th: "A Day that will live in Infamy"OSLO DEATH PROCESS TENTH ANNIVERSARY CONFERENCE; September 13, 1993 -- September 13, 2003, Confronting A Decade of Deceit, Destruction and Despair Perpetrated on the People of Israel by Enemies Within and Without
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, September 4th, 8:00pm • Movie Time; Monsters Inc. • This movie will make you laugh - but it will also make you think about seeing things from the other’s perspective and it will teach you about the Power of Joy vs. the Power of Intimidation. Great computer animation! Suitable for all ages.Discounts for the second, third... person in the same family

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

Upcoming at the Israel Center
Sunday, September 7, 7:30pm • Jewish Values Education Institute presents “The unique status of Yerushalayim”, a lecture by Rabbi Aryeh Weil; Sponsored by Pat & Alfie Frei in memory of their son Danny HY"D • (No charge)Light refreshments will be served

Sun. Sep. 7, 8-10pm • Kiss Your Fear, Anxiety, and Sadness Goodbye! Gain calm freedom from fear, sadness, stress, anxiety, overeating and other cravings, limiting physical pains, angry behavior, and progress in learning. Not a talking psychology technique. Tonight, you will learn and gain immediate personal progress at this demonstration of Emotional Freedom Techniques by our Exec. Dir. Rabbi Immanuel Yosef Legomsky, MA Neurotherapist. 40NIS

Monday, September 8th, 10:00-12:30 • ETZION JUDAICA CENTER Sale

Tuesday September 9, 8:30pm • Elul Concert for Ladies and Teens featuring Devorah Gila Berkowitz, Chana Golda - a Voice for the Soul, Talia Applebaum, L’eyla - Alternative Jewish Music • Awaken this Elul to the Sweet Sound of Song; You will be transported to other worlds without even leaving your seat (except to get up and dance) • 25NIS ladies, 20NIS teens • cassettes/CDs on sale

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

Motza’Sh, Sep. 20 • FIRST SLICHOT; 9:30pm Pre-Slichot Shiur; 10:30pm Slichot with Itzhak Miller with explanations in English; 12:00am Pre-Slichot Shiur;12:30am (after CHATZOT) Slichot withDavid Holstein • Each Slichot service will be a blend of traditional chazanut and Carlebach nigunim

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 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