Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #557
Ranges are for THU-THU, 13-20 Adar 1, February 13-20
Candle lighting - 4:49pm
(Earliest (Plag) - 4:16pm)
Havdala - 6:04pm (Rabbeinu Tam - 6:38pm)
Earliest Shacharit 5:33-5:26am
Sunrise - 6:23½-6:17
Sof Z'man Kri'at Sh'ma - 9:08-9:04am (8:23-8:19am)
Sof Z'man Shacharit - 10:03-10:00am (9:33-9:30am)
Chatzot (halachic noon) - 11:53-11:53am
Mincha Gedola (earliest Mincha) - 12:24-12:23pm
Plag Mincha - 4:15-4:20pm
Sunset - 5:28 - 5:34pm (5:23-5:29½pm)

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

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

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

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

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
MI'SH'NICHNAS ADAR MARBIM B'SIMCHA
Last opportunity for Kiddush L’vana this month is this Motza’ei Shabbat, T’tzaveh, February 15th. Remember that the Molad for Adar Alef was Motza’ei Shabbat, Feb. 1st, about 10:15pm. We add to that time, 14 days, 18 hours and 22 minutes, which is half way to the next Molad. That brings us to this Sunday at 4:36pm. That time is called the NIGUD, opposition, when the Moon and the Sun are directly opposite each other, with the Earth between them. This is the time of the month that the Moon is full. After the NIGUD, the Moon’s brightness begins to diminish, and K.L. is no longer allowed (nor appropriate). With the NIGUD late Sunday afternoon, the last op for K.L. is Motza”Sh. (Actual full moon is 1:51am on Monday. So K.L. on Sunday night would still be before the Moon reaches its fullness. Nonetheless, the deadline for K.L. is based on the average calculations which creates a Halachic reality that fixes the timing.

Of Astronauts and [L] Kohanim
This is kind of a sensitive topic. Partially because of the recent tragedy of STS-107 and partially because some people will mistake analogy for comparison and equation. That’s what the [L] in the title is for. L’havdil. This is only an analogy. Don’t read too much into it. There’s a third hesitation. It’s personal. I know what I want to say, but I don’t know if I’ll be able to say it well. But I really want to try.

The building of a space shuttle and the rocket that launches it, and everything about it is extremely expensive, time consuming, and unbelievably exacting. There is nothing like it. Airplanes are up there (pun intended), but not close to what’s involved in a space mission. Astronauts are probably the best trained, most elite group of people in intelligence, knowledge, training, expertise. Their suits and other apparel and equipment are made to exact standards with no margin of error allowed.
And the eyes of the world are on their every move and word and gesture. So few people, relatively, have flown in space. (Only 12 people ever walked on the Moon.) And many of the devices and systems that are made for astronauts find their way into use on Earth in certain fields. For example, devices to monitor an astronauts vital signs have inspired the invention of similar devices to be used in hospitals to allow patients greater freedom of movement.
There is more, but you get the picture.

A tremendous number of p’sukim in the Torah are devoted to the building of the Mishkan and the fashioning of the garments of the Kohein Gadol. After a full set of details in the context of command, the details are repeated in the carrying out of the commands. A kohein’s garments must fit him well. They must be clean. They must not be frayed or torn. In the performance of the kohein’s tasks, amazingly high standards are in effect. Not only must procedure be followed to the nth degree, but improper or incorrect thoughts will invalidate a korban. A kohein who does not wash his hands and feet befor performing Avoda in the Mikdash can be liable to a death penalty from Heavens.

We do not, probably cannot, and aren’t required to function on the highest level of a kohein who serves in the Beit HaMikdash. If we are sloppy in our required washings, or if we do not dress ourselves or groom ourselves with 100% care, it can be excusable. But when we learn about the Mikdash and the kohanim, when we study Seder Avoda of the Mikdash, we must be inspired by these models of perfection and resolve to improve ourselves in our everyday life. Wash for HaMotzi as if you were a kohein entering the Mikdash. Then we can grow spiritually.

Sedra-Stats
20th of 54 sedras; 8th of 11 in Sh'mot
Written on 179.2 lines in a Sefer Torah, rank: 33rd
10 Parshiot; 2 open, 8 closed
101 p'sukim - ranks 35th (8th in Sh’mot)
1412 words - ranks 35th (8th in Sh’mot)
5430 letters - ranks 32st (7th in Sh’mot)

Mitzvot:
Contains 7 mitzvot; 4 positive and 3 prohibitions
As often happens in the Torah, there are other mitzvot in a sedra besides the ones that are counted among the Taryag. This is so in T’tzaveh.

Aliya-by-Aliya Sedra Summary
NEW! Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva; L=LAV (prohibition).

Kohen - First Aliya - 14 p'sukim - 27:20-28:12
Moshe (his name conspicuously missing from this sedra) is told by G-d to command the people to take pure olive oil in order to light the Menora's lamps. The Menora, to be located in the main section of the Mishkan, outside the Parochet, shall be tended and kindled on a daily basis [98,A25]. The lights shall shine from evening until morning, this being a perpetual law throughout the generations.

[SDT] The People of Israel are likened to the Olive - just as the olive shows its greatness (its oil) only after being crushed and squeezed, so too does Israel show its special qualities after being subjected to the trials and tribulations of Jewish History. And Israel is compared to the oil of the olive - just as oil does not mix with other liquids, but rather floats above them, so too Israel does not (should not) mix with the nations of the world. And if we remain faithful to G-d, we will rise above the nations (or groups) who seek to hurt us.

Moshe is next told to bring Aharon and his sons "front and center" to serve G-d as Kohanim. Special garments are to be made for the Kohen Gadol's glory and honor [99,A33].

[Some say that glory and honor refer to G-d's and the People's, not (just) the Kohen Gadol's.]

Talented artisans are to do the work. The garments are: the CHOSHEN (Breastplate), EIFOD (decorative apron or cloak), ME’IL (robe or poncho), KUTONET (linen tunic), MITZNEFET (turban), and the AVNEIT (belt or sash).

[Note: the TZITZ (forehead plate) and MICHNASAYIM (short pants worn under the Kutonet) are among the garments but are not mentioned at this point in the Torah. This can be explained. The pants are for modesty, not glory and honor. And, perhaps, the Tzitz is for G-d's honor and to humble the Kohen Gadol, so it too isn't part of the list of the garments that are for the K.G.'s honor and glory.]

The artisans were to take the gold, dyed wools, and linen (for the purpose of making the garments).

[SDT] There are different meanings to the Torah's phrase "for honor and splendor". Ramban gives it a straight- forward meaning - that the garments of the Kohen Gadol were for his glory. They were royal garments befitting the position of the Kohen Gadol, who was like royalty. With his special garments, the Kohen Gadol projected a perfect image. The garments helped present the Kohen Gadol to the People with great and appropriate dignity. This would help the People understand and relate to the Kohen Gadol as the vehicle of the Divine Presence among them.

On a different level, we can say that the objects of glory were G-d and the People themselves. When the Kohen Gadol wore his special garments, and the people see him in his splendor, then there is an increase in honor to G-d. The special garments also increase our awareness of the Sanctity of the Beit HaMikdash, and we are inspired to repent.

"Clothes make the man." In the context of the Beit HaMikdash, the Kohen in general, and the Kohen Gadol in particular, is himself filled with awe and will take his responsibilities more seriously. In addition, each specific garment reminds the Kohen (Gadol), and us, of a different aspect of Jewish Law and Life. Thus theKohen's thoughts and intentions increase in purity.

Even without a Beit HaMikdash, we are affected by the lessons of many Mikdash-related mitzvot. One should dress especially nicely for Shabbat and Yom Tov. One's own clothes, even during the week, should reflect the dignity of a Torah way of life. Modesty and neatness, plus the positive message we project to others are allpart of our daily deportment.

The Eifod is to be woven from yarn made of threads of gold, three colors of dyed wool (blue, purple, crimson - the colors and shades are the subject of centuries of debate) and linen in an intricate style. The Eifod has two shoulder straps. The belt of the Eifod is made in the same manner as the Eifod itself, and is an integral part of it (not a separate piece that was attached).

It is interesting to note that some of the furnishings of the Mishkan and some of the garments were explicitly to be "of a single piece", rather than attached. Not all the items of the Mishkan, nor all the garments, but the point is emphasized in the Torah for those items to which the rule must apply.

Two onyx stones (Shoham) were set on the shoulders, upon which were engraved the names of the tribes. These stones with the names serve as an eternal reminder for the Kohen Gadol.

[SDT] Talmud Yerushalmi states that the name of Binyamin was engraved on both shoulder-stones, BIN on one and YAMIN on the other. This idea is supported by the language of the Torah - "From six of their names..." rather than "six of their names". In V'ZOT HABRACHA, when Moshe is blessing the tribes, the Torah says of Binyamin that "he will dwell between the shoulders, "U'Vein K'teifav Shachen".

Levi - Second Aliya - 18 p'sukim - 28:13-30
Gold settings and chains are to be made for the Eifod. The Choshen is made in the same intricate syle and manner of the Eifod. It is rectangular (double square) which when folded (which was the way it was worn) made a square measuring 1 ZERET (a span, which is half an Ama) on a side. Gold settings were woven into the Choshen to recieve the twelve precious stones in four rows of three stones each. Straps and fasteners were made to firmly attach the Choshen to the Eifod. They must not be detached from each other [100,L87]. The Urim V'Tumim (parch- ment with the Divine Names on it) was inserted into the fold of the Choshen, and gave the Choshen its miraculous powers.

[SDT] The letters of CHOSHEN rearrange to spell NACHASH, meaning "snake" but also meaning divination through the occult and black magic, powers in this world which are anathma to Torah and Judaism. L'havdil, the Choshen is one of our legitimate tools for revealing hidden things. Significant that these opposite "forces" are actually two sides of the same coin.

CLARIFICATION The yarn for the Eifod and Choshen was produced as follows: Six stands of T'cheilet-dyed wool (blue, opinions vary as to the shade) were twisted with a strand of gold to produce a thread. The same was done with Argaman-dyed wool (purple, blue-purple, other opinions) and gold, Shani-dyed wool (red, crimson)and gold, Sheish (white linen) and gold. Each thread was made of 7 strands - 6+1 of gold. Then the four threads were twisted together to form the yarn from which the Eifod and the Choshen were woven.

Another CLARIFICATION Note that these garments (and some of the others) were Shaatnez. Yet rather than be forbidden, it was a mitzva for the Kohen Gadol to wear these garments. No contradiction here. He Who said not to wear Shaatnez, commanded the K.G. to wear these garments. He who said that it is forbidden to slaughter an animal on Shabbat, commanded that the daily korbanot and the Musaf be done on Shabbat.

He is the Boss. Forbidding something in general and commanding the same thing in a specific situation under- scores the idea of G-d's mastery of all.

Here's an idea about Shaatnez in general, and its use in the Kohen's garments in particular. This is not a reason for the prohibition of Shaatnez, nor for its use in Bigdei K'huna. It's just a point to ponder. Wool is the chief fiber from the animal kingdom. Flax is (or at least was) the chief fiber from the plant kingdom.Garments are the chief use of fibers. If so, we can say that one of the manifestations of human dominance over nature is our ability to take fibers from both plants and animals, process them and use them for our own benefit, comfort, and adornment. And taking the most prestigious of each kingdom, and weaving them together, and wearing garments made from the combination of wool and linen is one of the ultimate signs of our top position on the nature pyramid. Comes the Torah and tells us that we have limits. Yes, we may take from nature to clothe ourselves. But not limitlessly. Not the ultimate demonstration of complete dominance. Because WE do not completely dominate. Only G-d does. Perhaps, the prohibition of Shaatnez is a mitzva meant to humble us, and rein us in, if just a little.

But when G-d commands us to fashion garments for the Kohen Gadol for G-d's (and the KG's) splendor, then the opposite is seen. G-d told us to purposely go "all the way".

It might be similar to not building a private dwelling that matches or surpasses the beauty of the Beit HaMikdash. It might be similar in message to giving Bikurim and T'ruma, etc. Think about it.

There are different opinions as to how the names of the tribes (really, it's the sons of Yaakov, rather than the tribes, since Levi and Yosef appear, rather than Efrayim and Menashe) were engraved on the Choshen (and the Eifod’s shoulder stones).

This arrangement is the opinion of Chizkuni, a Rishon from France who lived more than 700 years ago. He wrote a commentary on the Torah based on Rashi. He says that all of Leah’s sons were first, then Bilha’s, then Zilpa’s, and finally Binyamin’s.

Rashi, however arranges the names in order of birth, so Reuven, Shimon, Levi, and Yehuda are on the same stones as Chizkuni has them, as are Yosef and Binyamin. Rashi puts Dan, Naftali, Gad, and Asher before Yissachar and Zevulun.

Rambam has the same arrangement as Chizkuni, but he puts the names Avraham, Yitzchak, and Yaakov on the Reuven stone, and the words Shivtei Kah on the Binyamin stone.

Note that in addition to the names of the tribes, there are additional letters that spell the names Avraham, Yitzchak, Yaakov, and Shivtei Yeshurun (another name for Bnei Yisrael). These additional letters are added to each successive stone so that each stone will end up with six letters engraved on it (according to Chizkuni).
Furthermore, all letters of the Alef-Bet are now represented, so that the Kohen Gadol can receive Divine communication via the Urim V'Tumim and the letters on the stones of the Choshen, which were illuminated and then interpreted by the K.G.

Shlishi - Third Aliya - 14 p'sukim - 28:31-43
The Me'il was made of T'cheilet wool (some shade of sky blue). Its neck was especially reinforced to prevent tearing, which is prohibited [101,L88]. This prohibition applies to all Kohen garments, but is commanded in the context of the Me'il. The hem of the Me'il was adorned with gold bells and multi-colored pomegranates of wool and linen.

The TZITZ was to be made of pure gold with the words KODESH LASHEM, Holy unto G-d, hammered out as raised letters from the Tzitz. The Tzitz was secured to the Kohen Gadol's head by bands of T'cheilet wool.

The Kutonet - tunic and the Mitznefet (or Migba'at) - turban - were made of pure linen.

The Avneit, belt was woven from the wools and linen. There is a dispute as to whether only the Kohen Gadol's belt was Sha'atnez or those of all Kohanim as well.
[SDT] The Avneit was 32 Amot long, approx. 16m of belt. It took a long time to put on and it produced a large bulge that the Kohen always felt when he put his arms at his sides. Similarly, the Kohen's turban was wound from 16 Amot of linen strip and probably "sat heavy" on the kohen's head. Sources say that a kohen saw his turban whenever he raised his eyes. Similarly, the Kutonet was long sleeved and almost floor length, so the kohen always noticed his garments during Avoda. This "guaranteed" that the kohen would have proper Kavana during his sacred service.

For Aharon's sons (and all active kohanim), there were four garments - tunic, turban, belt, pants. The regular kohen's garments were also for honor and glory. Aharon and his sons were to be dressed in their garments and anointed to serve as kohanim. The linen pants of the kohanim, from waist to knees, was for modesty. Rambam says there were loops at the waist for a rope-belt. Rashi says the Michnasayim resembled boxer shorts in that they were not tight-fitting.

R'vi'i - Fourth Aliya - 18 p'sukim - 29:1-18
The consecration ceremony for Aharon and his sons is described in this portion. Sacrificial offerings included a bull (this very first offering in the Mikdash is the symbolic father of the Golden Calf and came as an atonement for that sin) and two rams, various types of matza-crackers made from flour and oil. The kohanim-to-be immersed in a mikve and were dressed in their special garments. They were anointed with special oil.

Chamishi - Fifth Aliya - 19 p'sukim - 29:19-37
The intricate details of the seven-day ceremony for the Mishkan are presented. The Kohanim are required to eat the meat of the sin-offering and guilt-offering (Chatat and Asham). This command applies not only during the consecration ceremony, but is a mitzva for regular Temple service [102,A89]. Many of the procedures of the first week of offerings were "one-shot- deals". Other practices became stan- dard operating procedure in the Mikdash.

Shishi - Sixth Aliya - 8 p'sukim - 29:38-46
Daily procedures on the Altar are to include the sacrificing of two lambs as Burnt-Offerings, one in the morning and the second one in the late afternoon. These daily sacrifices are accompanied by flour and oil "mincha" and wine for libation. [The mitzva of the T'midim is #401 from Parshat Pinchas.]

In response to our consecration of the Kohanim, HaShem Himself will sanctify the Mishkan, Altar, and Kohanim. "And I will dwell among the People of Israel and be their G-d" (29:45). This pasuk is the companion of the pasuk that began the whole portion of Mikdash. In that first pasuk, the idea of G-d living among us, so to speak, and not merely in the Sanctuary that we construct for Him, is alluded to by the grammar of the word in the pasuk - B'TOCHAM. In this pasuk at the end (almost) of the instructions for making the Mikdash and everything in it and about it, the matter is spelled out.

Rabbi Yaakov Auerbach z"l points out that the G'matriya of that whole pasuk is 2449, the year from Creation in which the Mishkan was first dedicated.

Sh'vi'i - Seventh Aliya - 10 p'sukim - 30:1-10
The Incense Altar is to be constructed of acacia wood, 1 ama wide by 1 ama long by 2 amot tall. It is to be plated with gold and adorned by a decorative border of gold. Two gold rings were attached to opposite edges for the carrying poles, themselves made of wood covered with gold. This Altar was placed in front of the Parochet and was used primarily for the daily offering of incense [103,A28] (and for part of the Yom Kippur Avoda), in the morning when the Menora was tended. Incense was offered towards evening too. No other use of the Golden Altar was permitted [104,L82].

There is a dispute as to whether the Golden Mizbei'ach was hollow or solid. All agree that the Copper Mizbei'ach was hollow. It was filled with earth each time the people encamped. Not so, the Gold Altar. Some say that it was a solid block of acacia wood, covered with gold. This gave it a stability and strength it would not otherwise have. Others insist that the description of the top of the Mizbei'ach as a GAG, roof, implies it was hollow.

Haftara - 18 p'sukim - Yechezkeil 43:10-27
On first glance (which will suffice here), the haftara is well suited to partner with the sedra, the one speaks of Mishkan and the other of the Beit HaMikdash of the future (whichever the prophet was speaking of). There is also the common feature of the consecration of the kohanim and the bringing of korbanot that the two have in common.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 173 (part two) • Conditions in Sales & Contracts
In the last lesson we discussed the fact that conditions could be put into sales only if the conditions were articulated and agree upon when the act of acquisition of the object was being performed. There are six criteria that must be met for a condition to reach the level of being a condition in the case of a sale on condition.
1. The condition must state both alternatives, the positive first and then the negative. For example, Reuven states to Shimon, before Shimon performs an act of acquisition on Reuven's automobile, "If, in addition to the payment for my automobile, you will paint my fence on or before Monday, then your acquisition of my automobile is effective; and if you do not paint my fence on or before Monday, then the acquisition is not effective." The following is not valid as a condition since the negative is stated before the positive: "In addition to the payment for my automobile, if you will not paint my fence on or before next Monday, then your acquisition of my automobile is not effective: and if you do paint my fence on or before next Monday, then the acquisition is effective." It is not sufficient to rely on the inference that if Shimon does not paint Reuven's fence then the act of acquisition is not effective. The negative aspect of the condition must also be set forth.

The positive statement need not necessarily be to the liking of the person who has to perform. For example, an instruction by a person on his deathbed that his wife be given a get (document of divorce) states. "If I die this get shall be effective and if I do not die this get shall not be effective." The dying man has no children or issue and has a brother. According to halachah, his wife would upon his death have to undergo the halizah ritual. To spare his wife this ordeal, he will make her a divorcee rather than a widow, because divorcees do not undergo this ritual. The person wants to live and would rather that the get will not be effective.

2. The positive aspect of the condition must be stated before the negative condition, as shown in the example in criterion 1 above.

3. The condition must be stated before the act of acquisition is stated, as shown in the example in criterion 1 above. It cannot be stated as follows: 'This automobile is sold to you [which is the act of acquisition] if, [the condition] in addition to paying for it, you will paint may fence; and it is not sold to you if you do not paint my fence in addition to making the payment." In monetary cases, this need not be complied with except if the act of acquisition is done contemporaneously with the making of the statement.

4. The condition must be a thing that can be performed. Thus in the prior example, if Reuven states. "If, in addition to the payment for my automobile. you will walk from New York to Los Angeles in one day, then your acquisition of my auto- mobile is effective," then the condition will be deemed not to exist because it cannot be performed, and the automobile will belong to Shimon as soon as he pays for it and performs an act of acquisition. Or performs an act of acquisition and pays for it.
If the condition is illegal or a transgression of halachah, it will still be considered a condition if it is to be performed by one of the parties to the transaction. For example, Reuven states to Shimon, "If you eat this food that is not kosher and pay for the automobile, the automobile is sold to you; and if you do not eat this non-kosher food, this automobile is not sold to you." It is now up to Shimon to decide if he wants to transgress the command not to eat non-kosher food. But if the condition is that a third party transgress, then the condition is not valid and the transaction continues as if no condition was stipulated and the transaction becomes effective upon Shimon paying Reuven for the automobile.

5. The performance by Shimon must be capable of being performed by Shimon's agent. In ritual matters not all acts can be performed by an agent. For example. haljzah cannot ordinarily be performed by an agent. This criterion is not applicable in monetary cases, since in monetary cases all acts of a principal can be performed by an agent.
6. The condition must be in a matter not related to the performance. For example, the husband who is giving his wife a document of divorce, states, "If you will return the document of divorce to me, it is a valid divorce and if you do not return the document of divorce to me, it is not a valid divorce.'. If the divorce document is returned to the husband then there is no divorce. The condition contradicts the act. This criterion is also not applicable to monetary matters.

If the condition is not a valid condition, it shall be deemed to be non-existent and the acquisition will proceed as if there was no condition. For example, Reuven states to Shimon. "If you do not paint my fence then my automobile is not sold to you, and if you paint my fence and pay the price, then the automobile is sold to you." Shimon performs an act of acquisition on the automobile and pays the price. Since the negative is stated before the positive, the condition is not valid and the sale is effected since an act of acquisition was made and the price was paid. Shimon is not required to paint Reuven's fence to give effect to the sale. If Shimon does not paint Reuven's fence, assuming the condition was properly stated as in criterion 1 above, the acquisition is not completed and the automobile still belongs to Reuven, although Shimon both paid the price and performed an act of acquisition. The money will be returned to Shimon. The reason for noncompliance with the condition is not material. even if noncompliance was caused by an act of God, or other force majeure.

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

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
BRAIDING HAIR
The Mishna tells us that it is forbidden to braid hair on Shabbat. Rebbe Eliezer holds that it is a Torah prohibition, whereas the Sages hold that the prohibition is rabbinical (Shabbat 94b, SA OC 303:26. We rule according to the Sages).
The gemara explains that braiding is forbidden as a kind of "building". The question is asked, is this really a kind of building? The answer is that there is a precedent: "And HaShem G-d built the rib which he took from man into a woman, and brought her to the man" (Bereshit 2:22). Rebbe Shimon ben Menasya explains that this "building" refers to braiding Chava's hair.
Rav Kook uses this passage to explain two different ideas in the concept of "building". One thing we learn from here is that the esthetic aspect of building is not something extraneous but is an inherent aspect of building. The emotional inspiration provided by a beautiful building is no less important than the shelter it provides, and arranging for this is also part of the melacha (Ein Ayah Shabbat 94b).
Rav Kook also writes that this verse hints at the idea of the family as a kind of building - a motif which is very common in our tradition. For instance, one of the sheva berakhot which we say at a wedding states that G-d estab- lished from mankind "an eternal build- ing".
Putting these ideas together, we learn that the institution of marriage also is not merely a utilitarian arrange- ment, a "marriage of convenience" for the purpose of fulfilling material needs, including the need to fulfill the com- mandment to have children. Rather, the ideas of esthetic appreciation and emotional refinement are part of the very essence of the family unit, not some external ornament or inducement (Ein Ayah Berakhot 61a).
We see that the building of the family unit by the union of man and woman is meant to perfect and complete mankind on all levels. On the spiritual level, we know that mankind is created in the Divine image specifically with male and female together (Bereshit 1:27). On the emotional level, man was lonely and alienated without a helpmate (Bereshit 2:20). On the physical level, we know that romantic union and bearing children can occur only with the cooperation of both sexes. This Talmudic Midrash extends the idea and shows that esthetic refinement is also some- thing which is inspired and advanced in the context of marriage.
NEW BLURB; read on...“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): E-mail mail@asherandattara.com, fax 02-642-3141.
Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

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

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

[This is an abridged version of last week's question, including responses to our inquiries. See last week’s TT if you haven’t done so already.]
Q I, as an architect, was authorized by a client to hire for them a structural engineer to supplement my work. As lead contractor, I am supposed to arrange all payments. I was mildly negligent in not sufficiently warning the client that the engineer would have to do a lot of work. The client now refuses to pay for the engineering work. Should I pay the engineer from the money I was paid for my plans? The engineer and I have no written or even specific, oral agreement, but we both assume to be working within accepted practice. The American Institute of Architects (AIA) told me that in their standard contract, it says that the architect should pay the consultants according to the percentage of money received from the client and diligently pursue the remainder of the payment. They provided no information to fit this exact case.
A Your responsibility to subcontractors is as an agent and, thus, you aren't required to pay them out of your pocket when the client refuses to pay. This is confirmed by professional practice and by the AIA standard contract.
The client was required to pay you, part on your own behalf and part on the engineer's behalf. When one receives partial payment from a joint debtor, who gets the money? The Shulchan Aruch (CM 58:4) and Rama (ibid. 83:2) rule that he who receives the payment has the power to determine what debt the payment refers to, even against the intention of the one who pays. Thus, you should have been able to keep all the payment for your architectural services. However, this isn't always the right thing to do, and your case is also different.
An agent who arranges that A will work for B can obligate himself to pay personally for the work done (Bava Metzia 76a). While this is not the case in your situation, fully, it is partially. The AIA contract obligates the architect not to take all of his money before his consultants get a proportional share. As you accept this contract as the fair, industry standard, it is as if you agreed explicitly to forgo your right to keep all payment.
However, the plot thickens. Although we learned that the creditor can overpower the desire of the debtor in determining the payment's nature, the debtor can still state his preference. Although convention does not allow you to demand payment for yourself first, if it is the client who refuses to give money to the consultant, it does not seem logical that you must refuse payment for yourself in the meantime. (A clear, public ruling of the AIA to the contrary would overrule our logic by convention).
At first glance, this is your situation, as your client feels that he has gained from your work but not significantly from the engineer's work. However, upon further consideration [ed. note- realize that the description of the case is abridged], this seems to be an oversimplified evalu- ation. The client does not seem to question primarily the quality of the engineer's work or his basic diligence, but the broad mandate he was given to investigate engineering issues beyond the client's interest, and he blames you at least partially for this. For our purposes, it is less important whether the client is right, but how he would answer the following questions. "Did you intend that the whole payment go to the architect, and that the engineer doesn't deserve a cent? Or do you feel that the total amount paid represents the value of services received, that neither the archi- tect nor engineer acted properly, and so let them figure out themselves how to split up the money?" If the latter is true, as it sounds, then we go back to the AIA standard that the architect should not decide to take a propor- tionally higher percentage of the payment than the engineer. If the refusal to pay in full is a disingenuous excuse, then it is more clear that the AIA standard applies, as the supposed non-payment for one service is actually a general partial payment.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Rite and Reason by Shmuel Pinchas Gelbard
According to Nusach Ashkenaz, the final bracha of the Amida at Shacharit and Musaf is SIM SHALOM and at Mincha and Maariv it is SHALOM RAV. SIM SHALOM replaces SHALOM RAV at Mincha of a Fast Day. Additionally, in Eretz Yisrael, SIM SHALOM is also said for Mincha on Shabbat.
Reason: During Shacharit and Musaf, there is Birkat Kohanim. SIM SHALOM recapitulates the blessing of the kohanim, as if it were a continuation of Birkat Kohanim. This would explain the switch to SIM SHALOM on a Fast Day, when there is Birkat Kohanim at Mincha.
The minhag of Eretz Yisrael for Shabbat Mincha can be explained by a sentence in SIM SHALOM: “For by the light of Your countenance You have given us a Torah of life”. The reference to Torah fits with our having read Torah on Shabbat Mincha. (And this reason would cover Shacharit- Musaf as well as Mincha on Fast Days.)
Thus, the link to Birkat Kohanim can explain the Ashkenaz minhag in Chutz La- Aretz and the Torah reading can explain the practice in Israel.

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
When you go through the furrows of a field, you must go up and down from one flower bed to the next.
This is true as well when you worship G-d.
At times you ascend and at times you descend. At times you overcome your base impulses, and at times they strike back at you.
Just make sure that you strike the final blow. — Rabbi Moshe of Kobrin
Everything in this world can be imitated except for the truth.
Because an artificial, counterfeit truth is not the truth at all. — Rabbi Menachem Mendel of Kotzk

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein

A man on his deathbed was afraid that his slave would not hand over the estate to his son, but would steal it for himself. He then wrote a will which stated that his entire estate would belong to the slave — with the son permitted to take only one item of the estate for himself.
After the father’s death, when the son found out about the provisions of the will, he became very upset and ran to the RAV for advice. “Rabbi”, he said, “my father left his entire fortune to his slave. All I am allowed to have is one item. What should I do?”
“My son”, said the RAV, “your father was a very wise man. By writing his will the way he did, he made sure that the slave would not squander all your money in your absence. As to which item to select as your own, I suggest you select the slave, for the law is that whatever is owned by a slave belongs to his master.”

We sometimes cause ourselves unnecessary suffering by erroneously assuming that if we had not made the choice we did, we would have made a wiser one. - From A Candle by Day by Rabbi Shraga Silverstein

G'matriya Match
V'ATA T'TZAVEH ET B'NEI YISRAEL V'YIKCHU EILEICHA SHEMEN ZAYIT ZACH KATIT L'MAOR L'H'ALOT NER TAMID
This mitzva in the Mikdash is fulfilled by the kohen in charge of tending the Menora.
But the spirit of this mitzva, the Jewish way of life that it symbolizes — G-d com- manded Moshe to tell all of Israel to light and carry the torch of Torah and to use only the purest means to do it.
In the merit of this mitzva, may we be privileged to the fulfillment of G-d’s promise:
V'ZACHARTI ET BRITI YAAKOV V'AF ET BRITI YITZCHAK V'AF ET BRITI AVRAHAM EZKOR V'H'AARETZ EZKOR
These two p’sukim are G’matriya Twins.

In most TTs of late, there has been a Hebrew word from the Academiya L’Lashon HaIvrit, often words they don’t teach you in Ulpan, or in school.
There’s a new commercial on radio or TV for some product; it has a catchy tune for its slogans. What’s that called in English? Jingle.Right. And in Hebrew? JINGLE? Nice try. Most people will use that word in Hebrew. But the “real” word for jingle is ZAMRIR.

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • MUREX TRUNCULUS
We’ve had similar material in the past, specifically for Parshat Shlach and/or Korach, where the topic of Tzitzit (and T’cheilet) is an issue. But this week’s sedra (and last week’s, and two and three weeks from now) calls our attention to T’cheilet in a big way (as well as Argaman), and another look at Murex Trunculus (MT) is called for.
Note too, that not everyone agrees that MT is the source of T’cheilet, and some author- ities are of the opinion that it is irrelevant whether MT is or isn’t, claiming that once the MASORET (tradition) of T’cheilet was lost, we cannot rediscover it on our own. It will be one of the item’s on Eliyahu HaNavi’s agenda. There is, however, a growing number Rabbis, scholars, and scientists who are certain (or almost so) that MUREX TRUNCULUS is indeed the source of T’cheilet, and that this long-forgotten mitzva can and should be revived.
The following information comes mostly from the website of the P’til Tekhelet association, www.tekhelet.com
Tekhelet is one of the colors mentioned in the Torah, traditionally considered a shade of blue... There is a Biblical commandment to tie a thread of Tekhelet around the tzitzit... In addition, Tekhelet is required in the garments of the Kohein Gadol (Eifod, Choshen, Me’il, Avneit, Tzitz), possibly regular kohanim (Avneit, maybe), as well as for the inner covering of the Mishkan, the Parochet, and Masach (twice), and the coverings of the holy vessels for traveling. (That’s a lot of T’cheilet!)
The Talmud describes Tekhelet as coming from a sea-creature called a CHILAZON. In a homiletic passage, the chilazon is characterized as "similar to the sea, being similar to [but not] a fish, and coming up from the sea once in seventy years [rarely]." Chilazon in modern Hebrew means "snail". Rabbinic, historical, archaeological and chemical evidence point to Murex trunculus snails as the source of Tekhelet.
Murex snails possess a gland which contains the source of Tekhelet. Dibromoindigo, which originates from glandular secretions of a fresh snail, bonds chemically to wool when put into solution in a reduced state (vat dyeing). In the presence of sunlight, the dibromoindigo debrominates to indigo, leaving color-fast blue wool.
Murex trunculus snails live along the coast of the Mediterranean Sea. In ancient Israel, the tribe of Zebulun, located on the North-East coast, was attributed with having the chilazon. Archaeological digs have since uncovered mounds of broken Murex shells and remains of the dyeing industry on the North-Eastern coast of Israel. Today, since Murex trunculus snails are a protected species in Israel, snails for Tekhelet are obtained and processed outside of Israel (Greece, Spain)...
Chemical analysis of stains on a vat revealed that an advanced dye industry using Murex trunculus snails was well established on the Canaanite coast almost 500 years ago, and mounds of crushed Murex shells from the same period have been found at Sarepta, Dor, and various other locations along the shores of Northern Israel and Lebanon.
During the latter 150 years or so of Bayit Sheni, the Roman emperors banned the use of purple and ble dye except for royalty.
Tekhelet was brought from Israel to the Babylon in the days of R. Achai (506CE), the last positive indication of the use of tekhelet...Until recently!

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
The casual reader of this week's Torah portion might not notice that a significant name is absent. The opening phrase, "And you, command the Children of Israel” is obviously addressed to Moses, but his name is not mentioned; not at the opening nor anywhere else in the portion. Through Sh’mot, Vayikra, and Bamidbar, there is no other portion where he is "missing". This is especially ironic, since the yahrzeit of our great teacher Moses, the 7th of Adar, always occurs in the calendar of this week. This coincidence serves to under- score a historical tragedy in the life of Moses.
By all standards of drama, Moses was a tragic figure. He was raised among strangers. He had to flee his birthplace as a fugitive though he had stood up for justice. His marriage was a troubled one, and his children are barely mentioned in the Torah. What are the accomplishments that a man of Moses' stature might have wanted in life? After all, he didn't seek greatness or leadership, all of that having been thrust upon him by G-d. He might have wanted at the very least, to see the fulfillment of his life's work, to bring Israel safely to the Promised Land and enter it with them. Perhaps he might have wanted to see his children follow in his path and succeed him, to have the pleasure in them that is characteristic of Jewish parents. Tragically, he was denied both in his life- time. His posterity is missing from Jewish history. His brother Aaron's descendants are widely known in Jewish history and the community, the kohanim. Who can claim to be a descendant of Moses?
Equally tragic, he was denied the joy of entering the Promised Land, though he pleaded and beseeched G-d for that favor. It was just not to be. To spend a whole life aiming for Israel and to die before accomplishing it. That is a tragedy born of irony. Moses who transmitted the mitzvot, all Jewish values, to a people for all generations, was denied the opportunity to actually fulfill any of the many mitzvot which apply only in the Land of Israel, foremost among which is that of actually taking possession of the Land of Israel, living there, and settling the Land.
And how shall we look at a generation in history that has the ability to succeed where Moses failed? That has the opportunity of entering and building the Holy Land if it would only be willing to do so? Moses so desired to enter Israel, longed for it, and shared that love and longing with all future generations of the Children of Israel. Can we prove ourselves worthy of his yearnings? - Rabbi Macy A. Gordon, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

From the Desk of the Director
Parshat Tezave opens with a command to Moshe to instruct the Jewish people to bring him, "pure pressed oil for illumination to kindle the lamp continually" (Vayikra 27:20). The continuous nature of the burning lamp partic- ularly relates to the "Western" lamp of the Menorah that, although filled with enough oil to last twelve hours, actually remained alight all the time (cf. Bab. Talmud, Menachot 98b).
This phenomenon, the Avnei Ezel points out, was of great delight to Moshe for, "It was a testimony to mankind that the Divine Presence rests in Israel" (cf. Talmud Bavli, Shabbat 22b).
This universal revelation was for Moshe a supreme goal in life. He could thus rejoice in the fact that Bnei Yisrael had to bring the oil directly to him for inspection of its purity. This procedure also ensured his personal role in preparing the Mishkan, a task in which he generally had no direct share. It also undoubtedly bonded him closely to the people.
For Moshe was no longer the 'detached' leader who gave the orders; he was now at one with Bnei Yisrael in building the Sanctuary, in bringing the mundane to the level of pure holiness. The absolute purity of the oil, of course, mirrored the impeccability with which the Kohanim had to conduct themselves. In essence, this insistence on the burning of the finest oil also indicated to generations of Jewish people that their paramount mission was (and remains) to be a pure light unto the nations.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

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

More on PARA ADUMA
The Halachot of the Parah Adumah - the Red Cow - are primarily derived from Bamidbar 19 and codified in the Mishnaic tractate entitled, appropriately enough, Parah. (There is no Gemara in this tractate.) The Halachot are further elucidated in the Mishneh Torah of the Rambam - Hilchot Parah Adumah - and the classic commen- taries. It is not surprising that the ordinances concerning the Parah Adumah and the manufacture of the Mei Niddah (the ashes of the Parah Adumah mixed with spring water), which have such an essential role in the proper observance of the laws of purity and consequently to the very func- tioning of the Beit Hamikdash, are quite stringent. It would be odd if they weren't.

The Parah Adumah had to be "completely red." "Red" meant that the cow had to have a decided reddish-brown cast; it did not mean that it was supposed be red like a ripe tomato. Two black or white hairs dis- qualified the animal. Chazal had a tradition that hair was to be considered "according to the root." So if the cow had a red hair ('a red root') with a black or white tip, the tip could be trimmed. The horns and hooves, which were not red, were removed. If the cow "was dwarflike, it was still valid." A red cow born by caesarian section was not acceptable. If the Parah Adumah had been 'mounted' by a bull she became invalid.

The cow must never have been used to do any type of work. If she bore a yoke or "if someone had ridden her, leaned on her, hung on her tail, doubled the lead rope (on her back) or if someone used the cow to help him cross a river, the cow was invalidated… This is the general rule, if something was done for the benefit of the cow, the cow remained valid; if something was done for another's sake (the owner of the cow for example) the cow was rendered invalid." If he placed a wet sheet on the cow on a hot day to cool the cow and relieve its discomfort, or "spread his garment on her because of the flies," the cow would not be invalidated as a Parah Adumah.

The Parah Adumah should preferably be in its third or forth year. An older cow might be valid but "they did not wait until then because of the possibility that she might grow black hairs and become invalid." An older cow also had more of a possibility of being misused in other ways and thereby becoming disqualified. It was also not considered 'respectful' if the animal used was too old and "past its prime."

The Parah Adumah had to be acquired when it was an adult. The Mikdash authorities could not simply purchase a red calf and raise it themselves it until it reached the proper age. The Parah Adumah could be purchased from non-Jews and could even be imported from outside of the Land of Israel. The Sage R. Eliezer Hagadol (though his opinion was not accepted) ruled that the Parah Adumah could not be purchased from non-Jews. He believed that non-Jews could not be trusted to refrain from the temptation to secretly treat the animal in such a manner as to disqualify it for its ordained role - putting a yoke on it, etc. He suspected that non-Jews might try to undermine the validity of the Parah Adumah rite and of the purity laws which were dependent on it.

The Midrashic work Pesikta Rabbati (14:1), preserves a fabulous narration of such an attempt. The Beit Hamikdash needed a Parah Adumah and there was none to be found. Finally one was located among the herds of a certain non-Jew. A delegation came to him offering a large quantity of gold for his Parah Adumah. After consider- ably jacking up the price, he agreed to sell. Realizing why the Jews wanted a Parah Adumah (and knowing that placing a yoke on her would disqualify her for her ordained role), he boasted that he was going to extort a huge amount of money and deceive them at the same time. That night, he placed a yoke on his Parah Adumah and in the morning led her out to the delegation for inspection. Gold in hand, they carefully scrutinized the cow and found two bent hairs. Upon seeing these particular bent hairs, they realized what the non-Jew had done. Though they must have been dis- appointed, they would not accept the "spoiled" Parah Adumah. When the cheat realized that his deceit had cost him an enormous amount of gold, "the mouth that said, 'I will mock them at their expense'" said, "'Blessed be He who chose His people Israel." The Midrash concludes, "He went home and hung himself."

But there is another narration. The Sages had great need of important merchandise owned by Dama ben Netinah, a righteous gentile who lived in Ashkelon and they approached him. (According to the variant in Avodah Zarah 24a, Dama owned jewels which were needed for the Choshen of the Kohein Gadol.) When they came to him to complete the transaction, Dama found that the key to the safe lay under his sleeping father's pillow. He piously refrained from waking his father up to take the key and the Chachamim took their business elsewhere. "The next year, the Holy One Blessed be He rewarded him and a Parah Adumah was born in his herd." When the "Chachmei Yisrael" approached him, he said, "'I know that if I would ask you for all the money in the world, you would pay me. Nevertheless, I will only ask the amount I lost by honoring my father.'" (Kiddushin 31a) Truly a righteous gentile!

All blemishes which disqualified sacrifices also invalidated the Parah Adumah. The money used to purchase a Parah Adumah could not come from dubious sources such as "the hire of a harlot or the price of a dog" (as was the case with other sacrifices). R. Eliezer maintained that this passage did not apply in this case because the Parah Adumah was not actually sacrificed in the Beit Hamikdash. Technically he was correct, nevertheless his literalistic view was not accepted. The Parot Adumot were paid for by the half shekels contributed yearly by all Israel.

If the Halachot of the Parah Adumah are complicated, the laws of its burning and preparation of the Mei Niddah are no less so. <to be continued>
Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

Towards Better Davening and Torah Reading
Column #59. 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.

Reader Feedback
Prof. DK wrote about the examples from English in last week’s column, so I will not include this comments here. But I would like to thank him for his feedback. Among the issues that he addressed was an explanation of why some plurals change the final vowel sound, as in leaf-leaves. ES pointed out that even if the green stuff on trees became leaves, the Toronto hockey team is still called the Leafs. Go figure.

Something from DK’s note about English might impact on Hebrew pronunciation as well. In discussing voiced and voiceless consonants, he pointed out that ALL vowels are voiced. Without saying more about that, there is something to the way sounds flow from a vowel to a voiced or voiceless letter. Play with it a little and you’ll see what we mean.

Concerning the voiced-voiceless letters, ES pointed out that in the HITPA’EL form of Hebrew verbs, the standard HEI-TAV beginning, as in HITPALEIL, will sometimes change to a voiced letter and sometimes change position. E.g. to grow old is not L’HIT-ZAKEIN, but L’HIZDAKEIN. Not only did the voiceless TAV become a voiced DALET (to match the voiced ZAYIN), but the DALET and the ZAYIN changed positions. These switches enhance the sound of the language.
ES also pointed out that the TROP should be helpful to the Baal Korei in guiding him to the correct accenting of words. Only a couple of the notes are not placed on the accented syllable, but usually the TROP will help.

As to the suggestion made in last week’s column, that maybe, perhaps, perchance, mayhap, possibly, a Baal Korei might be excused from mis-accenting a word if he does it a lot, and in a community where many (most?) people are not “into” proper accenting... YL was adamant that such a person shouldn’t be a Baal Korei. We’re still waiting for more feedback on that issue. Thank you, readers and feedbackers.

Parsha Pix
The sedra begins with the command to take pure olive oil and use it to light the Menora daily in the Mikdash, so that it will burn (at least) from evening until morning. (Upper-left and center.)
The shell in the upper right-hand corner is Murex Trunculus, the snail which is thought, by a growing number of scholars and rabbis, to be the source of T'CHEILET, mentioned often in our sedra in con- nection to the garments of the Kohen Gadol. See EXTRA page for more on MT.
The gemstones under MT are for the CHOSHEN. 3 of the 12 are shown here.
The chain is for connecting the CHOSHEN to the EIFOD.

Of course, that's the Kohen Gadol on the bottom-left. This is one of Davka's Judaica Graphics.
The silhouettes of the bull and two adult male sheep (a.k.a. rams) are the inaugural korbanot of the kohanim. The matza represents the Mincha offerings that accompanied the animal sacrifices. Most, but not all, Menachot were halachically matza.
At the bottom are two lambs for the twice-daily T'MIDIM. Although the mitzva to bring the T'midim is learned from Parshat Pinchas, the T'midim are also mentioned here in T'tzaveh.

Above the lambs is the Golden Altar, a.k.a. the Incense Mizbei'ach and the Inner Altar. The command to make this Mizbei'ach does not appear in T'rumah with the rest of the main items of the Mishkan, but rather in T'tzaveh.
The heart with the graduation cap represents the CHACHMEI LEIV, the skilled weavers, etc. who did the work on the garments and other Mikdash requirements.
The pomegranate and bell are for the bottom of the ME’IL of the Kohein Gadol.
That leaves three items as ParshaPixPuzzles, or graphic TTriddles, if you prefer that name.

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

Last week’s (T’RUMAH) TTriddles:
[1] They weren't preparing for a Gulf war, yet...
[2] Rachel & Leah and Leah's granddaughter
[3] Rotate the Mishkan 90° counter-clockwise and you’d have a cute bilingual alliteration
[4] One more than B&B, thrice
[5] Physical description of part of the Mishkan and Mikdash but very unflattering when describing a person. (Where?)
[6] Double Tzelafchad's daughter
[7] Bambi's friend panic champions

And the envelope please...
[1] Amazing pasuk in the haftara (which is from the description of the building of the Beit HaMikdash from Melachim Alef 5) which can be read TTriddle- style as: And you shall make for the house clear windows sealed (ATUMIM). As pointed out by one of the solvers, the pasuk means something else, but the words sure remind us of the sealed rooms — may we not have reason to go through that again.
[2] This one got a little messed up, but a few solvers got it anyway. Rachel and Leah are “a woman and her sister”, which is the phrase the Torah uses for the joining of the two halves of the Mishkan with the “buttons” and loops. It is also used in the descrip- tion of the pegs at the bottom of each wall-board.
As far as Leah’s granddaughter, it should have said Zilpa’s granddaughter (although the children of Zilpa were considered Leah’s in a way). Be that as it may, the reference was to SERACH, Asher’s daughter. Her name was spelled with a SIN, but that interchanges often with a SAMACH, as in the word describing the extra length of the OHEL covering that was draped over the back wall of the Mishkan.
[3] If you rotate the Mishkan 90° counter-clockwise, you end up with the west wall being on the south. That sets us up for a cute bilingual play on words. Because then the TEIMANA (one of the terms in the pasuk for south) wall would have T’MANYA (see Onkeles) K’RASHIM, wall bopards. Bilingual, because one word is Hebrew and the other is Aramaic.
[4] B&B was not meant to be Bed & Breakfast, nor the pretzel company in Israel. It stands for Barnum & Bailey, as in the circus. That circle is famous for its three rings. One more than that is four rings, which appear thrice, three times, in the sedra. The ARON, SHULCHAN, and MIZBEI’ACH (the outdoor, copper, earth, korbanot one) all had four rings on their edges to receive the carrying poles..
[5] The answer is NAVUV. The word struck me as unusual. it means hollow and it is used to describe the Mizbei’ach (Altar) which was made hollow (and then filled with earth when the Mishkan was set up). In the book of Yirmiyahu (52:21) it describes certain pillars as being hollow. But in IYOV, it describes a person. It is not complimentary at all. Applied to a person it means hollow in the head, in other words, stupid. The pasuk in Iyov says that a stupid person shall become wise when a donkey’s offspring will become a person. Would you agree that it is an unflattering term when applied to a person?
[6] Double Tzelafchad’s daughters is a continuation of TTriddle [2]. Again, with ISHA EL ACHOTA, a woman to her sister. But this time it refers to the Torah’s use of the term in describing the panels of the Mishkan, 10 in number, that were woven separately, and then FIVE were sewn together - ISHA EL ACHOTA, like the five daughters of Tzelafchad. This formed two large sections of the Mishkan, which were joined together with the loops and buttons, as mentioned earlier.
[7] This one was solved by the most solvers. Bambi’s friend is Thumper, but not for this TTriddle. Among the famous fawn’s many friends was a skunk named Flower. Panic is the first half of a two-word phrase, Panic Button, and the champions in various sports are awarded a trophy or loving cup. In Hebrew, it is known as a GAVI’AH. Together with the KAFTOR and PERACH, these three terms are given to the ornimentation of the Menorah’s branches.
Once again - BORING! - top honors go to the Gersten Gang for their solutions and extra comments and observations. Not for the first time did they come up with better or sharper solutions than we did. For example, the term (V’)ISHA EL ACHOTA is used in the forbidden relations in Parshat Acharei. A man may not marry two sisters. This makes Rachel and Leah a particularly appropriate choice among any other two sisters for this TTriddle. Let this be a KOL HAKAVOD to the Gerstens and a challenge to other solvers - new or veteran - to get down to some serious (but fun) work. And I’m just kidding, nothing related to TTriddles is boring. (At least some people agree with us on this.) Honorable mention to MM and his daughter, for their last-minute solutions and attempts.

This week's TTriddles:
[1] Three or two, rather than four
[2] 1 of 13 (or 14) 3-W P (Motza"Sh)
[3] 28 initial and 4 others last week; 13 initial and 3 others this week
[4] What color is woven miracle-bread?
[5] From Yechezkeil to Shimon HaTzadik
[6] The haftara's counterpart to the ultimate tzizit pasuk
[7] Non-kohein, but he wore one
[8] The closest to its real color

Around the Israel Center

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 do we guarantee the quality of their service. Nor do we endorse any party or candidate.

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 dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita Rochel, Administrator

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, and a cold drinks (cans) machine on the first floor near the library.

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

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

Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and help raise funds to benefit our Israeli soldiers. Buy Tefila L'chayalei Tzahal cards (for yourself, family, and friends) for 5NIS each and be a part of this mitzva! All proceeds benefit injured and needy soldiers. Cards are available at the Israel Center - just ask for them at the front desk

Torathon 5763 • Thursday - Friday may 1-2, Rosh Chodesh Iyar • Watch for details of the best Torathon yet!

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

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

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

NESTO - Native English Speakin Teen Olim
Jr. NESTO, FEB. 22, Ki Tisa, another unbelievable Shabbaton! at Ariel hotel in J’lem. We have a fantastic Shabbat planned, so make sure you're a part of it! The theme will be Achdut Yisrael, which definitely needs strengthening at this time. Our newsletter will be out for thatShabbat, with the thought- provoking theme - "Dreams'.
Senior NESTO, Shabbaton on the way – thanks to all who called in and asked for one – will take place, IY”H, in the near future. We'll keep you posted, and your newsletter is also in the making.
Last week we forgot to mention the name of the talented chanich who arranged a peula for us NESTOers. This matter will not go unattended. Thank you Daniel Gindis.
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 250 • fax: 561-7432 • chaveabrahams@hotmail.com • Chaim Pelzner, Director, Chave Herschberg, Coordinator, Mimi Edel, Bat Sherut, NESTO is partially funded by the Jewish Agency for Israel

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

Israel Center In-House Shabbaton - Shabbat Parshat Vayak-hel - Sh’kalimM’vorchim ADAR SHENI(February 28 - March 1); Theme: Adar & Purim; Guest speakers include: Rabbi Emanuel Quint and Rabbi Shaya Kilimnick plus mini-shiurim, Divrei Torah, tidbits, and an interactive play and a question & Answer session • 200NIS per person (220 for non-mem) • Call 566-7787 ext. 204 to inquire, reserve, register; Housing options: [1] You live in the neighborhood and don’t need us for housing;; [2] You are staying with friends/relatives in the neighborhood; [3] You would like us to find home hospitality for you in the area; [4] You would like a room at one of the nearby hotels (at extra cost) —(a) Inbal - 450NIS per couple (b) Eldan - 300NIS (c) Windmill- 300NIS; When you sign up, in addition to housing information and/or request,let us know of any special dietary needs, seating preferences, etc.

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

Dream Vacation in Ein Gedi - Sunday to Wednesday(4 days-3 nights)March 2-5 • Free bathing at the Spa including mineral & mud baths; Magnificent Magical Botanical gardens on premises; New! Covered Sweet Water Pool; Full and varied program • Tiyulim • Shiurim incl. tour of the cactus garden, health lectures, exercise; Mehadrin with the highest standards of Eida Chareidis andRav Landau products and a fulltime mashgiach on the premises • 239NIS p.p. per night (if you stay 3 nights) • Deluxe rooms - 289NIS, 259NIS p.p. per night (if you stay 2 nights); 269NIS p.p. per night (for 1-night stay); Prices are for dbl. occ. H/B Breakfast and dinner. (Light lunch @ 25NIS) • Price includes transportation - (J’lem-Dead Sea on SUN and/or return on WED)* • Travel Desk (566-7787 ext. 249)Payment by cash, checkor credit card (by phone) - Leaving the Center on SUN. 9:30am • Free lunch on Sunday for peoplebooking the whole 3 days

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

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 accommodate you with any of your requests.
Dan Panorama, Jerusalem, valid February 14-15, SHABBAT - 765NIS per couple, F/B
Renaissance, Jerusalem, valid thru February; 2 night package; 800NIS per couple, B/B; includes entrance to health club and indoor pool
Inbal, Jerusalem, valid MIDWEEK thru February, 2-night package 1365NIS per couple, one night B/B, one night H/B
Renaissance, Tel Aviv, valid February, SUN thru THU, 2-nights: 1220NIS per couple, H/B, incl. health club & indoor pool
Chavat HaBaron, Zichron Yaakov, valid FEB 21-22, Glatt-Mehadrin - SHABBAT - 670NIS per couple, F/B Shabbat F/B
Hyatt Regency, Dead Sea, valid February 16-20, 23-27, Midweek - 625NIS per couple per night, H/B
Neptune, Eilat, valid February 9-13, 16-20, 335NIS per couple per night, B/B
Ruth Rimon Inn, Tzfat, valid February 9-13, 16-20, 380NIS per couple per night, B/B
Hermon Heights, valid February 9-13, 16-20, 520NIS per couple per night, H/B
Eilat - Sheraton Moriah Hotel, FEB 16-18 (2 nights only)including mehadrin breakfast (on the mornings of the 17th and 18th- no other meals in the hotel are mehadrin) • Israelis - 980NIS • tourists - $280; Both rates are per couple for 2 nights
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT557
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for Israel

Shabbat Day
There will be no shiur (or Mincha) this Shabbat, Parshat T’tzaveh; Next week IY”H, Parshat Ki Tisa, there will be a shiur IY”H by Yaacov Peterseil at 4:00pm (Mincha at 5:00pm); The following week, Vayakhel-Sh’kalim is an In-House Shabbaton. There will be a shiur (among others) at 4:00pm by Rabbi Shaya Kilimnick (Mincha 5:00pm)

Motza’ei Shabbat
Motza’ei Shabbat, Parshat T’tzaveh, February 15th, 8:30pm • The Regal Romance Revealed; A major idea for a minor Purim • Guest speaker: Rabbi Yaakov Moshe Poupko

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
Resumes IY"H March 12 Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
No fixed schedule for Maariv; depends upon programs
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen
And you thought elections were over! • Join us on Sunday, February 16 at 8:00pm to meet one of the candidates for Mayor of Jerusalem; Guest speaker: Nir Barkat; No admission fee - all are welcome

MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • Rambam's 13 Principles with Rabbi Zev Leff
11:36am FEB 10 (men & women) • Jewish History - Bayit Sheni period: Before 66ce: Leaderships in Crisis with Dr. Henry Goldblum
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
MONDAY, Feb. 17, 8:00-9:30pm, 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 -

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Phil Chernofsky; Rabbi Sholom Gold resumes IY”H March 4
RESUMES FEB. 25 The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Know your Siddur: Adom Olam • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
Due to unforeseen circumstances, the discussion on Talmudic Insights into Jewish Marriageby Rabbi Kahana will not take place as previously announced. It will IY”H be rescheduled.
NEW CLASS at the ISRAEL CENTER • Tuesdays at 8:00pm (beginning IY”H February 18th); Guide to the Concepts, Laws,and Practices of Shabbat by Rabbi Yehoshua Freilichm Dean, Be’er Miriam College, Har Nof • Emphasis on practical matters, but Hashkafa will also be examined • Each class will stand on its own • Open to men and women

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • The Agunah Problem with Rabbi Macy Gordon
Rabbi Gordon’s next topic: The Agunah Problem... continued (Feb.26)
10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, February 19th (and THU) • Root & Branch Association in cooperation with the Israel Center; Root & Branch Lectures:
7:30pm: “Relations Between the European Union and Israel”, - Ambassador Dr. Ovadia Soffer, Ambassador of Israel to France (‘83-’92), Ambassador and Head of Israel U.N. Mission,Geneva (1981-83), Ambassador at Israel U.N. Mission/New York (1971-78) • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10
7:30pm • Jewish Philosophy Road map to the Prophets - Rambam's Guide for the PerplexedNow studying: Rambam’s approach to Darchei Emori and Segula with Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Please note: The Israel Center Cafe will be open on Wednesday, Feb. 19 - 10:00am to 9:00pm for snacks and meals. Enjoy

THURSDAY
10:30am • Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and... with Phil
5:00pm on Thursday, second half of Rabbi Ruvel’s shiur is devoted to Parshat HaShavua. Join us; it’s a special way to prepare for Shabbat.
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
Root & Branch Lectures: Thursday, Feb. 20th, Root & Branch Association in cooperation with the Israel Center
7:30pm: “The Book of Job: A Scientific and Religious Analysis”- Professor Gerald Schroeder Lecturer and author,"The Hidden Face of God: Science Reveals the Ultimate Truth", "The Science of God: The Convergence of Scientific and Biblical Wisdom","Genesis and the Big Bang" • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10 • Proceeds of this lecture to benefit wounded soldiers
8:30pm • The History of Zionism understood through the Teachings of the Maharal; An AM SEGULA lecture series by Eli Yosef
10:10-11:00pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

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

Upcoming at the Israel Center
Motza’ei Shabbat, FEB 22, 8:30pm • The Secret to Achieving Personal Goals: A Simple Guide to Confronting the Yetzer Hara with Avraham Chaim Apatovsky, Ph.D
Sunday, Monday, Tuesday, February 23-25, 7:30pm each evening • Financial Seminars on the Israeli Tax reforms, savings andreal estate in Israel, outstanding investments for difficult times • These seminars are run solely by Mark van Geldren (624-7316) and associates, at the Center.The Israel Center is not responsible for the content or any results of these seminars.
Mon. FEB 24, 11:36am • Your stories of Hashgacha Pratis • Join the circle of your friends and share your story. If you wish to pre-book a slot, call: 643 0639. Musical interlude with Bluma with Aviva Nissim
Lecture Series in Hebrew beginning Mon. Feb 24 (5 weeks) ar 7:30pm on AN Introduction to the World of the Temple in Jerusalem by Rabbi Menachem Makover
Tuesday, Feb. 25. 8:00pm • The People's Knesset with Meir Even-Shoshan
Sinday, March 2, 8:30pm, Rosh Chodesh concert for women with Tofaah
Tue. MAR 4, 8:00pm, The Hidden Enemy of the Purim Story • Jewish Values Education Institute presents Shprintzee Herskovits with an incisive new look at Megilat Esther

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

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