Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #562 • Ranges are for THU-THU, 16-23 Adar Bet - March 20-27, '03
Candle lighting - 5:15pm (Earliest, Plag - 4:35pm)
Havdala - 6:30pm (Rabbeinu Tam - 7:04pm)
Earliest Shacharit 4:54-4:45am
Sunrise - 5:44-5:35pm
Sof Z'man Kri'at Sh'ma - 8:45-8:39am (8:00-7:54am)
Sof Z'man Shacharit - 9:45-9:41am (9:15-9:11am)
Chatzot (halachic noon) - 11:47-11:44½am
Mincha Gedola (earliest Mincha) - 12:18-12:16pm
Plag Mincha - 4:34½-4:38pm
Sunset - 5:55 - 5:59½pm (5:50-5:55pm)

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...

MISHENICHNAS ADAR MARBIM B'SIMCHA
It’s been a long Adar so far - over a month and a half long - and we’re in the home stretch of the race towards Nissan.

Some say that the association of Simcha applies to both Adars and to the Nissan that follows. As Adar enters, we sense the mood and mode of Geula. As Purim passes and Nissan and Pesach are just around the corner, our excitement in not just the celebration of Geulas past, but in hopeful anticipation of the possibly imminent Complete Geula, captures our moods. This is the essence of Simcha - not as much the joy of the moment, but the joyful optimism of great things to come. This optimism and the simcha it brings can only be sustained by our commitment to Torah and Mitzvot. That commitment makes our simcha real.

LEAD TIDBIT:
What a Difference!
From time to time, we hear some statement having to do with the value of the human body. Our bodies are made up of 65% oxygen, 18% carbon, 10% hydrogen, 3% nitrogen, 1.5% calcium, 1% phosphorous, and much smaller amounts of potassium, sulfur, sodium, chlorine, magnesium, iron, and iodine, and even smaller trace amounts of fluorine, silicon, manganese, zinc, copper, aluminum, and arsenic, . Together, all of the chemical elements in the body amount to less than one dollar’s worth! Add to that what is considered our most valuable asset - skin, of which we have about 14 to 18 square feet, and which is valued (based on the cost of cowhide) at about $3.50. That’s it. Our bodies are worth a little more than 20 shekel. And that’s before decomposition sets in.

And what about the value of our souls? Our minds? Our lives?

Ah, that’s just the point. The value of a living and breathing person is impossible to calculate, but we do know that it is... how to put it - immeasurably great? Infinite? Especially if we were to factor in one’s potential. The point is that there is probably nothing in the human experience that is as far apart than the value of the human body with a soul contrasted to the $4.50 body without one. And there is nothing that bring home to us this point more sharply than TUM’AT MEIT, thew ritual impurity of a dead body and that which is contracted from a dead body, by touch and even by being under the same roof.

Eggshells and orange peels are not worth as much as eggs and oranges, but when the egg and orange are removed from their containers, the containers are merely discarded (and sometimes are even of value).

The human body could have been the same. When a soul leaves a body, i.e. when a person dies, the physical container of that soul could merely be buried without the concomitant TUM’A and all the halachic details involved.

But with a state of Impurity comes a realization again and again of the infinite value of Life, especially of Jewish Life with its life-long challenge to become holy. To Jewish Life with its life-long involvement with Torah and Mitzvot. To its life-long commitment to raising a new generation in the Torah Values and observance that give our lives their infinite quality.

This is one of the messages of Parshat Para. Listen well.

Sedra-Stats
25th of 54 sedras; 2nd of 10 in Vayikra
Written on 169.8 lines in a Sefer Torah, rank: 38
8 Parshiyot, 7 open and 1 closed
97 p'sukim - 36th (3rd in Vayikra)(same as Sho'f'tim, which is a bit larger than Tzav)
Sources say that TZAV has TZAV (96) p'sukim. Our Chumashim have 97. Either one-off is acceptable for G'matriya purposes, or there was a slightly different p'sukim-breakdown in the past.
1353 words - 38th (3rd in Vayikra)
5096 letters - 38th (3rd in Vayikra)
Mitzvot: 18 of 613; 9 pos. 9 prohibitions

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).

Kohen - First Aliya - 11 p'sukim - 6:1-11
After the preliminary descriptions of the different korbanot from last week's sedra, we now find the description of the daily service in the Mikdash.

After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of "T'rumat HaDeshen" [131,A30]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.

The fire of the Mizbei’ach was to burn always [132,A29] and was not allowed to be extinguished ever [133,L81].

[SDT] The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality.As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HEE HA'OLAH... - It (the passage) IS the Olah.

[SDT] The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (or got bumped) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less danger- ous counting fingers around the circle of kohanim to a randomly selected large number.

The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134,A88].

Levi - Second Aliya - 22 p'sukim - 6:12-7:10
Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40]. This mincha was not to be eaten [137,L138], but rather was completely consumed on the Miz- bei'ach.

The "chatat" [138,A64] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.

[SDT] The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi’ach certifying the kashrut of a restaurant, but he would never eat there.

Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139], but rather completely consumed on the Mizbeiach.

[SDT] The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot.

Someone with very limited vision might ask, “Why should we ‘waste our time’ learning about Korbanot?” Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons are for always.

Shlishi - Third Aliya - 28 p'sukim - 7:11-38
The Torah next discusses the Sh'lamim, [141,A66] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120]; that which is left over must be burned [143,A91]. If the Sh'lamim is in fulfill- ment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day.

It is forbidden to eat "Pigul" [144,L132]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban.

It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130]. This is punishable by makot. It is required to burn tamei korbanot [146,A90]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d).

Certain fats of kosher animals are forbidden to eat [147]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal.

Eating blood of a bird or mammal is a capital offense (from Heaven) [148, L184]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is the reason for "kashering" meat.

What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. These are the rules of the various types of korbanot that G-d commanded us at Sinai.

[SDT] The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, is less severe (punishment- wise). If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban “Class-A Pigul”. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" than that of place. (from a drasha by Rabbi Fabian Schonfeld.)

Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals are required to be “shechted”, and they are the two classes of warm-blooded animals, as opposed to fish and insects.

R'vi'i - Fourth Aliya - 13 p'sukim - 8:1-13
Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the special garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.

According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chrono- logical order.

Note from the Torah Tidbits chief statistician: This portion of R'VI'I in Tzav contains the middle of the Torah in P'sukim. According to my (computer assisted) count, the midpoint of the Torah is between p'sukim 8 and 9 of Vayikra 8. This is one pasuk later than the standard Chumash says the midpoint is. This discrepancy might be explained by different treatment of Parsha breaks within a pasuk. Might be explained. There may be other reasons.

Again, according to my count, the midpoint of the Torah in words is contained within the Chamishi portion of Tzav. The words EL HAYESOD in Vayikra 8:15 is the midpoint, with EL belonging to the first half of the Torah, and YESOD being the first word of the second half. This midpoint is considerably earlier in the Torah when compared with the "traditional" midpoint of DAROSH DARASH, in Parshat Shmini, Vayikra 10:16. Similarly, the ALEF of HU in 8:28 is the midpoint for letters, also far off from the large VAV in GACHON in Vayikra 11:42. In other words, the midpoints of the Torah in p’sukim, words, and letters are all in Parshat Tzav, although Tzav is only the 25th sedra in the Torah. B’reishit’s larger sedras is responsible for pulling the midpoints closer to the beginning, sedra-wise. [The midpoint of the Torah in lines is in Shmini.]

Chamishi - Fifth Aliya - 8 p'sukim - 8:14-21
A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei’ach and on its base. Parts of the bull were placed on the Mizbei’ach; the remainder was burned outside the camp.

The first of two rams was next offered, as an OLAH.

It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offer- ings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban- equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, other- wise the korban is (less than) nothing.

Shishi - Sixth Aliya - 8 p'sukim - 8:22-29
The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.

[SDT] From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involve- ment in the whole process.

[SDT] Some commentators speculate that had Moshe accepted his first mission at the Burning Bush without continually claiming inadequacies, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership. Moshe was acutely aware that he was to pass the baton of the Kehuna to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36
Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.

[SDT] Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. (And any Kohein could be the one in charge, not just the K.G.) This idea is alluded to by the words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur). In TTriddle-style, we can link the three periods of 7-day isolation as Parshat Tzav, Parshat Para, and the recent- ly past Purim holiday (to which Yom Kippur is compared and contrasted).

Aharon and his sons did all that G-d had commanded through Moshe.

[SDT] Rashi says that this implied that they made no changes or improvisation, much to their credit. (Sometimes, the same kind of statement can be meant as a criticism - not this time.)

Maftir - second Torah - 22 p’sukim; Bamidbar 19:1-22
Parshat HaShavua of PARA?
Ki Tisa 41.81%
Vayakhel 3.31%
Vayakhel-P’kudei 18.05%
Tzav 16.32%
Shmini 20.51%
This Maftir adds the the Sedra Stats: 1 parsha,22 p’sukim, 342 words, 1271 letters, 3 mitzvot
Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most popular and important time for ritual purification on the part of most of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring & eat K.P.
Parshat PARA is considered by some to be a Torah requirement.

Haftara - 23 p'sukim - Yechezkeil 36:16-38
S'faradim end 2 p’sukim earlier
The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".

The last two p'sukim refer to a multitude of sheep - sheep for sacrifices, sheep of Jerusalem... This is a reminder of the large number of sheep brought to Yerushalayim for Korban Pesach in the Beit HaMikdash.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 178
Sale of a thing not yet in existence
We stated at the beginning of last week's lesson, that there were two interrelated topics, sale of things whose quantity was unknown and the topic of selling things not yet in existence, the latter topic is this week's lesson.

There is a rule of law that one cannot transfer, by gift or by sale, a thing not yet in existence. Much of this lesson can be overcome as stated in the last lesson by the seller and buyer entering into a contract whereby the seller binds himself to deliver things not yet in existence. There is a difference between selling a thing not yet in existence and binding oneself to deliver a thing not yet in existence.

In the former case a kinyan is made for the transfer of the thing sold; in the latter case the kinyan personally binds the seller to transfer the thing some time in the future. (For those who were not readers when we discussed kinyan, the kinyan takes place as follows, as seen at all weddings, when the groom takes a handkerchief or some other object, such as a pen from the rabbi and by taking hold of the pen binds himself to be bound by all the terms of the kehthubah. A seller of property or things picks up the pen and binds himself to deliver the thing under discussion. Thus in case of the present sale, the laws not giving effect to the sale of a thing not yet in existence apply; while in the case of a contract where the seller undertakes to personally deliver the things not in existence the law gives effect to such contracts. The reason in all of these cases where Reuven obligates himself to deliver rather than having a current sale is that Reuven is in existence and can bind himself to perform in the future. Generally, that which is said about a sale also applies to a gift.

A person cannot sell a thing not yet in existence, even if a kinyan is made, because there is nothing in existence for the act of acquisition to acquire. This holds true if the thing transferred is by sale or by gift. This holds true even if the transferee is the son or daughter of the transferor. The sale is a nullity. An example of the rule is as follows: Reuven sells to Shimon "all that this field shall produce next year." Shimon pays for the produce or they agree upon a price, and an act of acquisition by kinyan is performed by Shimon. As another example, Reuven sells to Shimon the offspring that his cow will produce next year, even if the cow is now noticeably pregnant. In both cases the sale is a nullity since the parties intended a current sale rather than a current agreement for a future sale. (However, with a kinyan being performed, if Reuven sells, to Shimon the embryo that is now in the womb of the cow. the sale is valid; if the embryo dies it is Shimon's loss.)

Whenever the sale is a nullity and not effective, either party may treat the sale as such and neither party has any obligations to the other.

Reuven sells to Shimon the wheat that he will plant next year. They can treat the sale as a nullity even after the thing comes into existence.

On January 1 Reuven sells to Shimon wheat that will be planted in February and be harvested in August. The wheat is harvested in August. Even in September either party may state that he does not want to complete the transaction.

Just as a seller cannot sell something not in existence, under ordinary circumstances he cannot sell a thing not in his lawful control and possession. For example, Reuven sells to Shimon , 'this cow when I acquire it" or "this house when I acquire it" or "this cow when I inherit it from my father" or "the fish that I will catch in the lake today". Although the seller and buyer agree to the sale, it is a nullity and neither party is bound. The seller must return the purchase money to the buyer. In the case of the sale of fish that are yet to be caught, this holds true only insofar as the proceeds of the sale are not required for food for the fisherman for the day, but not otherwise.

This exception regarding the sale of the fish that the fisherman will catch today is only effective if the fisherman is poor and without this sale he does not have sufficient means to buy food for the day. Some say that the sale is valid even if he sells so much of the fish that he will catch that day, and the money is sufficient to buy food for him for a few days.

In the case of a son who is the sole heir of his father selling something that he hopes to inherit from his father, there is an opinion that it is not binding if he sells all that he will inherit from his father, but if he sells something specific that he will inherit, such as "this field that I will inherit," the sale is binding. The theory is that in the latter situation the son will ultimately inherit and, the heir-to-be having selected a specific item, it therefore leaves the category of being a thing not yet in his possession. There is another exception when, for example, he states, 'That which I will inherit from my father today is sold to you" and his father is about to die, the sale is effective, So long as it is limited to only a few items so that the son can pay for the father's funeral expenses. The number of items sold must be limited so that the proceeds of the sale will approximate the amount of money necessary for the funeral costs. Even if they bring in a little more than the actual costs, the sale is valid. The decree of the Rabbis provided for it to be so in order that the dead will not be embarrassed in the event that even though the decedent left enough money for the funeral, the heir could not sell any assets in anticipation of the father's death, If the son sells a great deal more than is necessary to pay for the funeral the excess sale is not valid. If the son predeceases the father the sale to the third party is not effective and the son's son may sue the buyer to get the sold property back.

The subject matter of this lesson is more fully presented in Volume VI Chapters 209 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
"HAGBAH" - RAISING THE TORAH SCROLL
There is a very ancient custom to raise the Torah scroll adjacent to its reading, to show the script to everyone in synagogue. "Then he opens the Torah scroll three columns, and raises it so that the writing is facing the people who stand to the right and left, and brings it backward and forward, for it is a mitzvah for all the men and women to see the writing, and bow, and say, 'And this is the Torah which Moshe placed before the children of Israel'" (Sofrim 14:14).

The source for this custom, according to a passage in the Yerushalmi, is the verse "Cursed be he who does not uphold the words of this Torah, to do them" (Devarim 27:26). The Yerushalmi asks, "Is the Torah falling, [that it needs upholding?] Shimon ben Yakim says, this refers to the chazan who stands" (Yerushalmi Sota 7:4). Many commen- tators, including Ramban (on Devarim 27:26) explain that this refers to "hagbah", the person who literally holds the Torah up.
In tractate Megillah, we learn that the person one who rolls up the Torah scroll gets a reward "keneged kulam", com- mensurate with all those who received an aliyah (Megillah 32a). Many com- mentators explain that this refers also to hagbah (See Bach on OC 147). Why is this particular honor so important that its rewards is commensurate with all those who actually read from the Torah?
It seems that the special importance of raising the Torah scroll for all to see is that it represents a relationship to the Torah which is common to everyone. Only a few, those who are called up for an aliyah, are actually able to read the Torah; just as only a small fraction of Jews are learned in the Torah. Quite a large number are able to hear and understand the reading, but by no means all. Likewise, most but by all means not all Jews are able to understand the basics of Torah.
However, the passage from tractate Sofrim emphasizes that during hagbah, the script is carefully shown to all: right and left, front and back, men and women. All Jews are able to understand that the Torah is our common heritage, that we are in possession of the very Torah which was given by Moshe at Mount Sinai, that is, they are able to understand this if the chazan, the representative of the community, takes the trouble to carefully raise up the Torah and to show its script to all.
This explains the passage from the Yerushalmi. A public leader who fails to uphold the Torah, to present it as the common heritage of all, is worthy of censure. And we can read a new insight into the passage from Megillah: the person who raises up the Torah gets a reward "corresponding to all", that is, due to the fact that he proudly displayed the Torah "before all", which is the literal meaning of "keneged kulam".
“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): email mail@asherandattara.com, fax 02-642-3141.
Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

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

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

Q We have a man in shul who has been instrumental in the shul's operations and finances for years. Many years ago he got divorced from his wife. For whatever reasons (I never asked) he never gave his wife a get. The man is never given an aliyah and is shunned by our rabbi. I understand that it is the correct thing to give a get. However, does our rabbi have the halachic right to treat him so harshly after all these years?

A We cannot discuss the specific case, to which you refer, as we do not know its particulars. But we must speak strongly about the phenomenon you describe.
One of the people we are most required to help, by searching for legitimate leniency and otherwise, is an agunah. An agunah is a woman who is chained to a husband with whom she is unable to live, either because he is missing or they are incompatible. While the main, prac- tical problem she has is that she is unable to remarry, the feeling of limbo and helplessness she suffers from is one of the most tragic situations that exist. Only one who has been personally in- volved in such a situation can appreciate its severity.

At times, a woman can be an agunah without it being anyone's fault (i.e. the husband is in an irreversible coma). That is tragic enough. But there are women who are in this horrible situation, because their husbands are spiteful or have monetary or other demands. This is unacceptable! This is as morally wrong as the case of a man who stalks his ex-wife because of some vendetta! If a husband has grievances against his wife, he may raise them in court, preferably a Beit Din. They may side with him; they may side against him. But for him to take the law into his own hands and withhold a GET should not be an option our community tolerates.
In Israel and, at points in history, in the Diaspora, religious courts had the practical authority to physically coerce a stubborn husband to give a GET, when a GET was mandated in the most clear cut manner. In cases that were a little less clear cut, they could make a harchaka d'Rabbeinu Tam, which is a painful form of publicly shunning the husband, not only in shul, but in commercial and personal settings, as well (see Even Haezer 154). Withholding aliyot is "peanuts." Nowadays, outside Israel, the main recourse is usually moral and moderate public pressure. Tragically, weak public response causes that there is often only mild or even no pressure.
Again, we cannot comment on the specific case you raise. However, if the rabbinical courts have instructed your acquaintance to give a GET and your rabbi has been asked to ensure some form of communal disapproval, then that is the very least that should be done. Others should follow the rabbi's lead, not question it, and should not allow their good intentions to be misdirected.

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

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Money that has not been sanctified by removing the proper amount for charity, can be compared to meat that is unsalted: IT STINKS!
— Rabbi Nachum of Chernobyl

“Silence is a fence for wisdom.” (Avot 3:17) Silence is indeed a fence for wisdom, but it is not the whole matter. No one has become wise through silence alone.
— Rabbi Izel of Slonim

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
One year, very little rain fell in Lithuania and the price of wheat rose sharply. As a result, the gabbaim decided to cut the Pesach allocations to the poor. When the Vilna Gaon heard of their decision, he told the gabbaim, “When the Torah commands us to eat matza, it writes the word MATZOS without the letter VAV, but when it states that ‘matzos shall be eaten’, the word MATZOS as a general rule has a VAV. That teaches us that we may decrease the amount of matza we ourselves eat, but we are not allowed to decrease the amount of matzos we give to the poor.”

“Whenever a person performs a mitzva”, said R’ Menachem Mendel of Kotzk, “the greater his kavana (intention), the greater the value of the mitzva. There is only one exception to that rule, and that is the mitzva of ANAVA, humility. With respect to ANAVA, one is not permitted to have any kavana at all, and even the slightest degree of kavana ruins the performance of the mitzva.”

The Rebbe of Gustinin observed people playing poker and declared that he had learned two important principles from the game: If one has bad material, he must get rid of it as soon as possible; and if one has something good, he should keep it to himself and not show it to others.

So many verbal blunders would be avoided if people did not feel obliged to speak, which tehy do, for fear of giving the impression that they are thinking nothing, which they are, and which fact accounts for the blunders in their speaking. From A Candle by Day by Rabbi Shraga Silverstein

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA
In honor of the PARA ADUMA
A cow is a mature female of the bovine animals. A male is a bull And a young bovine is a calf.
There are an estimated 920 cow breeds in the world!
In the average herd there is one bull for every 30 cows.
A Holstein's spots are like a fingerprint or snowflake. No two cows have exactly the same pattern of spots. Holsteins are the top milk-producers among cows.
A cow gives nearly 200,000 glasses of milk in her lifetime.
A cow weighs about 1400 pounds.
A cow has four stomaches.
Cows were domesticated about 5,000 years ago.
Cows can see color. They can detect odors up to 5 miles away.
Per day, a cow spends 6 hours eating and 8 hours chewing cud.
Cows have cloven hooves. In galloping through boggy places or in deep mud, cattle can out-distance a horse. Their toes spread... Furthermore, the cleft between the toes...
Taking the last two facts together iden- tifies the cow as kosher.
The average cow drinks about 30 gallons of water and eats about 95 pounds of feed per day. Corn is the most popular feed, then pasture, then hay.
A cow stands up and lies down about 14 times a day.
Cows can hear lower and higher frequencies better than humans.
There are approximately 350 squirts in a gallon of milk.
The average cow with two milkings a day produces about 10 gallons (40 litres) of milk a day.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
In introducing the law of the chatas offering (Lev. 6:18), and the asham offering (Lev. 7:1), the expressions ZOT TORAT HA'CHATAT and ZOT TORAT HA'ASHAM are used. The Gemara (Menachot 110a) explains that one who studies the laws of these sacrifices is equated with one who actually brings them.
We don't find this equation with any of the other Mitzvot? Why is it true for sacrifices?
The Maharal (Tiferet Yisrael, Ch. 70) explains that a sacrifice elevates man beyond the purely material, animalistic dimension of his existence, thus bringing him closer to G-d. The study of Torah, which is Divine wisdom, has this elevating power. So, when man is unable to actually bring a sacrifice, he can achieve similar results through the Torah study of that sacrifice.
The Maharal teaches in numerous places that Eretz Yisrael is a land which transcends the purely material dimen- sion of existence, which is why living there brings man closer to G-d. If one is not able to actually fulfill the Mitzva of living there, Torah study of the laws of that Mitzva should provide some compensation for what is lost by living outside of Eretz Yisrael. And as the study of those laws elevates man above the purely material dimension of existence, he may find the barriers preventing him from living in Israel aren't as insurmountable as they originally seemed.
Rabbi Shaya Karlinsky, 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

What’s that J-shaped breathing device used by swimmers for brief underwater exploration? SNORKEL, you say? Correct. And in Hebrew? According to the Academiya L’Lashon HaIvrit, it is a TZANRAN

From the Desk of the Director
Parshat Tzav elaborates on various offerings that were to be dedicated to Hashem. One of the most intriguing is the variety called Shelamim or "Meal of Peace" (cf. Vayikra 7:11). Rav Hirsch explains that these were to be brought when individuals felt at peace with G-d, wishing to get ever closer to Him.
A sub-group of the Shelamim is the TODAH offered as a thanksgiving from deliverance from a life-threat- ening crisis. The rabbis, based on David Hamelech's hymn of gratitude (Psalm 107), derive four categories of people required to bring this offering, namely those who have survived a dangerous journey, imprisonment, serious illness, or a sea journey (Berachot 54b). The Todah was to be made partly from one batch of flour that produced, from equal quantities of that flour, 10 leavened loaves [chametz] without oil and 30 matzot with oil (cf. Menachot 77b).
As we approach Pesach, it is timely to ask what this means. For Rav Hirsch, chametz symbolizes the newly re- gained freedom for the person whose precarious position had restricted him. The pristine matza, on the other hand, equally propels the individual to recognize that every grain of the newfound independence is a gift from G-d. He realizes that the recreated feeling of inner peace is itself a present from Hashem. And, in turn, that sense of gratitude evolves into a joyful sense of duty to Hashem. It is the spiritual "oil" of well-being that is added to our daily bread.
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.
More on the Olah - Kavana and Shechita
The act of slaughter, Shechita, of a sacrificial animal in the Beit HaMikdash was not considered a full Avoda and therefore was equally valid when performed by a Zar - a non-Kohein. However, whether Kohein or Zar, the Shocheit (slaughterer) had to have Kavana (proper intent) when slaughtering (Note Rambam, Ma'asei Korbanot 4). The Shocheit had to know what kind of sacrifice the slaughtered animal was to be offered as, Olah, Chatat etc. The Shocheit had to be aware of the identity of the Ba'al HaKorban. He had to be mindful that the slaughtered animal was to be offered as a Korban on the Mizbei'ach and not for ordinary human consumption. He had to remember that the Emurim - the innards - were to be burnt completely on the Mizbei'ach and not simply roasted. He had to recall that the Emurim were to be burnt on the Mizbei'ach and not elsewhere. The Shocheit had to be mindful that the Korban was according to G-d's will and was offered as a "pleasing, sweet savour." If the Korban in question was a Chatat, Asham or Olah, the Shocheit had to be aware of the nature of the transgression which necessitated the offering (Zevachim 4: 6).

The Tanna Rav Yossi explained that the Beit Din ruled that these intentions should not be audibly voiced so as to minimize the possibility of error and the resultant invalidation of the Korban. The reason given is that wrong intention, which can invalidate the offering, depended on the person who actually performed the act of Shechita and not the Ba'al HaKorban. This ruling is based on Vayikra 7:18 “…the one who offers it may not intend this…” The officiating Kohanim in particular had to concentrate on the nature of the sacrifice and the identity of the Ba'al HaKorban. The officiating Kohanim also had to be mindful of the regulations that governed each sacrifice. We can almost picture a Levi, sent by “Mikdash Control” passing notes to the Shocheit and the officiating Kohanim with all the relevant information so they should not get confused and inadvertently invali- date the Korban.

'If a man slaughtered the Korban (Shelamim - peace offerings) or any other sacrifice (whose meat is eaten) with the intention of sprinkling the blood outside (of the Azara) or even if he intended to sprinkle only some of the blood application outside, or to burn its sacrificial portions or even to burn only some of the sacrificial portions outside… or to eat of its meat or only an olive's bulk of its meat outside (the designated area), the sacrifice becomes invalid.' (Zevachim 2: 2)
'But if he had in mind to sprinkle the blood (on the Mizbei'ach) the next day - after the permitted time - or even (only) some of the blood the next day, (the blood could be applied only on the day of slaughter.) "How do we know that the blood is invalidated by sunset? Because it says, '…it must be eaten on the day that he offered his sacrifice (Vayikra 7:38). On the day that you slaughter, you may offer. On the day that you do not slaughter, you may not offer (Zevachim 56a) or to burn its sacrificial portions or even (only) some of the sacrificial portions the next day, or to eat the meat or even (only) some of the meat on the next day, the sacrifice becomes Pigul - and entails Koreit - extirpation - for those who eat of the meat.'

Pigul may be translated as an abomination, unfitness, or a Korban rejectable in consequence of an improper intention in the mind of the officiating Kohein. We can see that proper intent was of supreme importance. A mere thought concerning improper procedure or timing could invalidate the sacrifice and possibly cause those eating the meat of the invalid Korban to be subject to the punishment of Koreit!

Hilchot Shechita were orally revealed to Moshe on Har Sinai as intimated in the Biblical verse; '…you may slaughter from your cattle and from your flocks… as I have commanded you' (Devarim 12:21). This was considered one of the classic proofs of the existence of Torah She'b'al Peh from the earliest period of our history; nowhere in the written Torah are there ordinances commanding how an animal was to be slaughtered. The laws of Shechita for Korbanot in the Beit HaMikdash and for animals to provide meat for private consumption were identical.

The responsibility of Shechita was entrusted only to those who were versed in the laws, were skilled in their work and had "fear of Heaven" and excluded deaf-mutes, imbeciles, inebriates and minors. During the great Passovers celebrated by Chezkiyahu HaMelech and Yoshiyahu HaMelech in the days of Bayit Rishon, we find that Leviyim fulfilled this function. An Israelite who was skilled in Shechita could slaughter his own sacrificial animal. However, only Kohanim slaughtered the two daily obligatory Temidin and the other Korbanot Tzibbur - public sacrifices.

In order for the Shechita to be valid, the Shocheit had to cut through the windpipe and gullet of the sacrificial animal. His knife had to be perfectly sharp with no disqualifying nicks. The Shocheit had to be careful that there was no delay or pause in the act of slaughtering. The knife had to be kept in continuous motion until the windpipe and gullet were completely cut through. The knife had to be gently drawn horizontally across the neck of the sacrificial animal; the Shocheit could not press down. The Shocheit had to insure that the knife was drawn over the throat and that every part of the knife had to be visible at all times. (The throat of a lamb etc. would have to be pre-clipped to remove wool that otherwise might hide the knife from the Shocheit's view) The knife could be drawn only across the Halachically defined designated area of the animal's neck. Slaughtering above or below these limits invalidated the Shechita. If during the process of Shechita, either the windpipe or the gullet was removed or torn from its regular position, the slaughter was invalid.

Shechita was the first of the four indispens- able acts which were essential components of valid sacrificial procedure in the Beit Hamikdash. <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 #62. 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.

With Parshat Zachor being D’Oraita - required by the Torah, it made being very careful with pro- nunciation extra special. Three p’sukim out of 5846 in the Torah. And these are the only three (with the possible addition oif this week’s Maftir for Shabbat Parshat Para - which is why we are looking back to Zachor) whose public reading is a fulfillment of a Torah command. In addition to the well-known ZEICHER vs. ZECHER, resulting in reading the third and final pasuk of ZACHOR twice (some only repeat the phrase), I found my- self being really aware of the differences between SH’VA NAs and NACHs, and actually doing something about them. B’TZEI-T’CHEM (and not B’TEIT-CHEM), KA-R’CHA (not KOR-CHA), but VAI-ZANEIV (not VA-Y’ZANEIV), and then one of my favorites, O-Y’VECHA (not OY-VECHA).

In my shul, at Mincha Gedola, we read ZACHOR four additional times: Ashkenazi with S’fardit- Israeli pronunciation, then in Ashkenazis (I did that one), Eidot Mizrach and Yemenite. Only after we left shul, did a “Yekkie” compalin that we left him out of the rotation. Next year, IY”H.

Side comment (by not unimportant): Why do you have to be so fractionalized? Why can’t we read Zachor once for everyone? Is that not the Jewish Unity we all seek? No (personal opinion), that’s homogenization. That’s not real unity. That’s erasing all differences so that unity is not a challenge nor a prized goal. If there would have been a fight as to order, or if one group had left after their reading, that would have been disunity. When Ashkenazim and S’fardim, and Teimanim can stand side-by-side, and patiently, when the mitzva of Zachor is being fulfilled in the best way possible for each and all — that’s Jewish Unity. He eats kitniyot on Pesach and he doesn’t. But there is mutual understanding and respect for customs and practices of different groups of Jews — that’s when there is hope for real, meaningful ACHDUT (or ACHDUS).

Back to PARA. Some say it too is D’Oraita. Most say that it is D’Rabanan. One way or the other, the reading (as all Torah reading) should be as correct as possible.

Mentioned briefly two weeks ago, we have V’YIK- CHU EILECHA FARA ADUMA... (Bamidbar 19:2). Notice that the DAGESH from the PEI of PARA drops out becasue it follows a CHAF-SOFIT with a KAMATZ (this is like following a HEI). Problem is that many of us don’t know the proper distinc- tion between T’LISHA GEDOLA (not this one; the one that’s on the first letter of the word and points to the right) and T’LISHA K’TANA, the TROP mark on EILECHA. T’LISHA GEDOLA is one of the stop notes, like a comma, and the word following it would be PARA, without dropping the DAGESH. T’LISHA K’TANA is supposed to be a shorter note than the GEDOLA, and, more impor- tantly, it continues with the following word without a break (comma). That’s why the DAGESH drops. So when someone reads it V’YIK-CHU EI-LECHA - fancy flourish on the word and a pregnant pause, and then continues with FARA ADUMA, there’s a problem there. I don’t know about you, but I was either taught that the two T’LISHAs are the same (which is silly, if you think about it) or never caught the distinction. More on this in the future, IY”H.
Don’t know how much room we’ll have for more on Parshat Para, but we’ll try. Because there are some “beauts”.

Check out pasuk 19:12. The Torah is talking about the Para Aduma Ashes Potion. He (a person who is T’MEI MEIT) is to be sprinkled upon, BAYOM HASH’LISHI U’VAYOM HASH’VI’I, on the third and seventh day and then he will become TAHOR (following the seventh day). Okay, we know what the pasuk is saying. But watch how many people read it, because of the TROP and their ignorance of how the words are supposed to be broken into phrases based on the TROP. The pasuk starts with HU YITCHATA-VO (we’ll leave that phrase alone), BAYOM HASH’LISHI is TROPed with DARGA-T’VIR, and many (most?) BAALEI K’RI”A (Torah readers) follow with a significant pause. Then comes U’VAYOM HASH’VI’I YIT-HAR. This phrase has MEIRCHA-TIPCHA ETNACHTA. And again, many (most?) Torah readers will make a very brief pause after the TIPCHA before the ETNACHTAed word (after which there is a full pause). Phrasing it this way results in the pasuk saying, He shall get sprinkled with it (the Potion) on the third day, and on the seventh day he will be TAHOR. Which is not true. And knowing what the pasuk says, this wrong presentation was unin- tentional, but nevertheless, wrong. He doesn’t become ritually pure on the seventh day, after having been shpritzed on the third day. It is two “treatments” with the potion that results in his purification, which takes place on the eve of the eighth day. The fact is, that the T’VIR is supposed to be followed by a brief pause, and the TIPCHA is followed by a more significant pause. If done properly, the pasuk reads well. He shall be sprinked upon (very brief pause) on the third day (very brief pause) and on the seventh day (bigger pause) then he will be eligible (so to speak) to become TAHOR (at the proper time).
See the problem? We’ll have more on this in future columns. <mtc>

Parsha Pix
Fire represents the fire of the Mizbei’ach that was to always remain lit. If the Menora ever went out, it was relit from the Mizvei’ach’s fire. Ner Tamid in shuls commemorates both the eternal lights of the Menorah and the fire of the Mizbei’ach.
Yes, matza; no, chametz is not just a Pesach rule. It is the rule for most Menachot.
Ear, thumb, big toe - application of some bloods and some oils in various rituals in the Mikdash.
Oven and frying pan - two of several methods of preparing Menachot.
Turtle with poor spelling - in Hebrew, TZAV (TZADI-VET), a misspelling of Parshat TZAV.
Kohein Gadol is the Kohein Gadol, as the red cow is the Para Aduma.
Tent is oft-repeated in the rules of TUM’AT MEIT.
Who knows five? Not only the books of the Torah, but the 5 ZOT TORAT... in the sedra.

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 (VAYIKRa-PURIM) TTriddles:
[1] with this, the orders are opposite Motza"Sh's
[2] Mordechai didn't and did these homophones
[3] All same size, but one missing
[4] This Shabbat, we layn it and sing it
[5] This we will say, layn, and sing
[6] See if you can decipher this TT fragment:Taanit Esther is (almost) the only fast that we don't... except when... The only other fast... when...
[7] The 2 or 3 dot issue a 4th time this Shabbat
[8] Dual leaders of naval class sacrifice all
[9] Find at least two Megila connections between Purim & Kipurim
Plus the MegilaMix from Megila Morsels

And the envelope please...
A TT reader recently suggested keeping all TTriddles together rather than scatter them throughout Torah Tidbits. This is what we do in the electronic versions of TT (email and website). But they cannot be listed together in the hard-copy (printed version) because they are made up, one by one, and serve the addi- tional purpose of finishing of pages and columns when the material itself leaves just a TTriddle-sized space. Besides, part of the “game” is finding them all. So let’s get to the TTriddles from TT 561.
[1] The answer to this one is M’LIKA, the special way a bird-sacrifice is killed in the Beit haMikdash. SH’CHITA (ritual slaughter) is used for animals (meaning mammals) and birds when being prepared as food, and for korbanot of cow, goat, and sheep. But for the two types of doves, M’LIKA was used. One of the requirements of M’LIKA is LO YAVDIL, not to sever the dove’s head from its body. This “order” is opposite that of Motza’ei Shabbat, namely to yes YAVDIL, say Havdala.
[2] Mordechai didn’t KOREI’A, kneel and bow to Haman. But he did KOREI’A, tear his garments upon hearing Haman’s evil decree. What he didn’t do is spelled with a KAF, and what he did is spelled with a KUF. The words (not exactly as they appear in the Megila) are homophones (like right, write, and rite).
[3] The opening word of the sedra (and the Book) is VAYIKRa, written in a Sefer Torah with a small ALEF. Targum on this first word and name of sedra and Book is U’K’RA. All the letters are the same size, but one is missing - a YUD.
[4] In the Shabbat day Z’mira -- BARUCH KEIL ELYON, the refrain refers to MINCHA AL MACHAVAT, the flour-oil-spice offering that was pan fried. It is described among the other MENACHOT in Parshat Vayikra. So we layned it and sang it last Shabbat.
[5] Similarly, the phrase KETORET HASAMIM refers to the incense offering in the Mikdash. We say that phrase in the Korbanot section of davening, we layned it in Parshat Vayikra (and a several other times in Vayakhel and P’kudei), and we sing it after the Musaf Amida in EIN KELOKEINU...
[6] Taanit Esther is (almost) the only fast that we don’t say AVINU MALKEINU or TACHANUN at Mincha, except when Purim is Motza’ei Shabbat - Sunday, in which case Taanit Esther is pulled back to Thursday, and AVINU MALKEINU and TACHANUN are said. The only other fast day when AVINU MALKEINU and TACHANUN are not said at Mincha is ASARA B’TEVET, when it falls on Friday.
[7] Ah, the 2- and 3-dot issue. Its more famous example of it is the word ZAYIN-CHAF-REISH in Parshat Zachor, which can be read ZEICHER or ZECHER, that’s a TZEIREI (2 dots) under the ZAYIN or a SEGOL (3 dots). Because ZACHOR is a Torah obligation, the common practice is to reread the pasuk (or at least the phrase) containing the word, so that both forms are used. As well known as this one is, the same dispute shows up with the same word in the thrice-daily-recited ASHREI: ZEICHER RAV TUV’CHA YABI’U... Many Siddurim have only ZEICHER, with a 2-dot TZEIREI. Some have both, with the other one in parentheses or a footnote. The GR”A Sidduim have only ZECHER (3 dots), as this is the opinion of the Vilna Gaon.
[8] As of this writing, no one has solved this one. I’m hopeful that someone will; it’s always nicer that way. Dual leaders means the first two letters. Of each of the two words, naval class, are Na and Cl, which when combined form NaCl, sodium chloride, a.k.a. salt - that which is to be used on all sacrifices.
[9] It is well-known that the variation on the name Yom Kippur - namely, Yom KiPurim, is often taken as pointing to comparisons between Yom Kippur and Purim. In the Megila, we find reference to fasting day and night. And we also find the wording HAMELECH YOSHEIV AL KISEI... The king is sitting on his throne, in the Megila. This reminds us of the phrase from Shacharit of Yom Kippur (and Rosh HaShana) of the same wording, referring to HaShem. (Of course, the phrase exists for Shabbat and all Chagim as well, but the image it conjures up definitely is more Yamim Nora’im.
That leaves us with the MegilaMix collection of graphic images from the Purim spoof of Torah Tidbits, known for many years as Megila Morsels.
Start in the upper-left with owl who is saying HOO as in HU ACHASHVEIROSH. HU appears a total of 19 times in the Megila, several of them being prominent enough to rate inclusion in this Megila- Mix. MI HU ZEH V’EIZEH HU... BALAILA HAHU, HU HAGORAL... HU CHODESH ADAR... to name a few HU.
From 1:6, we find KARPAS, represented by the celery; BOOTS is from 8:15 (and almost from 1:6, where it lost the DAGESH from the BET and is pronounced VUTZ - it means fine linen.); and the percent symbol is for the word ACHUZ.
Noah’s Ark is for the word NO’ACH, meaning rested, and mentioned 3 times in the Megila.
PASS is NO-FAIL, as in V’HAMAN NOFEIL... Haman fell onto Esther’s couch (bed). The king did not take kindly to finding Haman there.
Cluster of grapes is ESHKOL, homophone of ESHKOL as in Haman’s promise to fatten the king’s coffers if he agreed to authorize the massa- cre of the Jewish People.
Ruphus Cucullatus is the scientific name for the dodo bird, as in HI ESHTER BAT DODO...
The field of 50 stars from the American flag is for the phrase B’CHOL M’DINOT MALCHUTO or MALCHUTECHA, in all the states of your kingdom.
The bird next to the field of stars is an EGRET, sound-alike and spell-alike of EGERET, the term for the Megila itself. Appears twice in the Megila.
If E=mc², then E over c-squared is m, which is mass, which is MAS, tax, as levied on the people of the kingdom, in 10:1.
Okay, follow this. The elephant is a PIL. Specif- ically, it is an Indian elephant with shorter ears. And its head is its highest part (rather than shoulders, as in the African elephants). Although both male and female African elephants have tusks, only the male Indian elephant does. So the picture is of a male elephant, or a HE (English) - PIL (Hebrew). HIPIL. Below the elephant is a man whose pockets are turned out to show that they are empty. He is a poor person. Together we get HIPIL PUR...
And if you think that one was bad, go to the bottom of the MM for this:
Lower-right is a shoe, brush, and polish, repre- senting a SHOESHINE. The outline of the Lone Star State (Texas) tells us to modify the pronunciation of SHOESHINE to the way it is pronounced in the south - namely, SHUSHAN. The laughing fellow with the speech balloon is saying HA. And we’ll use the Hebrew for beer to get SHUSHAN HA-BIRA.

This week's TTriddles:
[1] Common feature with 1’s 4, 5, & 9
[2] Same verb for him and them, but used for him twice and them once. Who and what?
[3] Common item to the 2nd sedras in Books 1,2,3
[4] Applicator of what and what? What?
[5] This is the Torah link between Torahs?

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

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

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

The OU Israel Center on the internet! Torah Tidbits has been on the internet for a few years. Its pages are part of the OU’s website, and can be found at www.ou.org/torah/tt; We are pleased to announce the newest addition to the OU website The OU Israel Center; This new site is part of the OU’s website too. You can access them at www.ou.org/israel/ic; Please note: You can go from the Torah Tidbits site to the Israel Center site and vice versa. You can go from either Israel Center site to the OU’s homepage and vice versa. Here’s your assignment, should you choose to accept it. Check out the OU Israel Center’s website. Check out the Torah Tidbits website. And check out the OU’s main site (www.ou.org) where you can explore the many facets of OU activities and programs, access dozens of Torah shiurim and sites, Kashrut, audio, video... and much more.

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 at P.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.

This week, both Senior & Junior NESTO had a talent show.
Adiel Rozenbaum took time out of his hectic schedule and performed in Senior NESTO's Talent show! Just minutes before he boarded his plane, I forced his fans away and grabbed him for a quick interview.
Mimi: Mr. Rozenbaum! I am your biggest fan! How did you enjoy your visit to Israel?
Adiel Rozenbaum: I never get over that special feeling that spreads through my heart every time I come to Israel. Although Israel is going through a tough time, I can still sense the holiness in the atmosphere. I was also very impressed by the NESTOers.
Mimi: speaking about NESTO How did your Tuesday night gig go down?
Adiel Rozenbaum: the crowd was rough
but with time they couldn't resist my
uplifting Jewish melodies and
enthusiastic spirit. I'm told I have a
certain charm that captivates the
audience. It could be my slick side
parting hair do, or my crisp white formal
shirt, whatever it is, I thank vec"v every
single day.
Mimi: We couldn't help noticing your fabulous pianist. He really is very talented!
Adiel Rozenbaum: yeah, he's a good sidekick.
Mimi: we all loved your last single, ANACHNU N'MALEI ET HAKINERET (We will fill the Kineret);what will be your next hit?
Adiel Rozenbaum: I like the element of surprise. I'm afraid I can't answer your question but IY"H it will be another great success!
Adiel Rozenbaum then turned away and walked towards the aircraft but he will be back, we're sure of that!
I would like to thank our Talent show hosts: Jeremy Saltan and Daphna Davidman. You were great!
Carla Sue Wattson and BillyBob Parker. You were “interesting”/
We would like to wish you all a happy Purim. No matter what situation you're in, there are always reasons to be happy. Here are a few:
You were privileged to be born a Jew.
You are part of AM SEGULA (The Chosen Nation)
Radio is for free.
Elvis isn't dead.
Little red riding hood wasn't eaten by the wolf.
Your birthday is less than 365 days away.
We didn't settle for Uganda.
If you miss NESTO, you can always catch up through Torah Tidbits.
Apes do not rule our planet.
We don't have to eat Matza all year round.
Britney and Sarit Chadad aren't planning a duet any time soon.
M'LO CHOL HA'OLAM K'VODO - Hashem is always beside you, guiding you.
Tomorrow is only a day away.
That's all from us for now,Purim Samei’ach & Shabbat Shalom

NITZOTZ
This past week Nitzotz organized three Purim parties throughout Jerusalem together with Kav Lachayim. The First took place in ALYN Hospital, a hospital for the physically and mentally disabled, and was hosted by Midreshet Lindenbaum students.
The second took place in Maon Gilo- Ilan, a home for physically disabled adults, and was hosted by Gush students.
The third took place in Beit Sanhedriya children’s home located in Katamon and was hosted by local madrichim of the orphanage.
The parties included singing and dancing, Purim stories, Mishlochei Manot, game booklets, and masks, which were given to everyone. The students acted out a short skit based on the “Dating Game”. Haman was the host, Achashverosh was the “lucky guy”, Vashti, Esther and Zeresh were the contestants. The skit was a huge success and left everyone laughing and smiling. Shironim were passed around, which helped the children participate in the singing while the students danced around them. As I was leaving the Party in Maon Gilo, one of the yeshiva students walked over to me and asked me if I thought the party made a difference for the people there. I told him to turn around, look at all of them, and see for himself. There was not one face without a smile on it in the room, and I knew that our Purim Party was a success.
Libi Weiss, Nitzotz Bat-Sherut

Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Rochel at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Rochel at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Our next Israel Center In-House Shabbaton will be a BIG ONE; Register now for the SHABBATON HAGADOL • Shabbat Parshat Metzora-HaGadol, April 11-12; Let us do the cooking for you... and help you review the Laws, Customs, & Concepts of Pesach and the Seder • Special Shabbat guests:Rabbi & Mrs. Reuven Aberman; also: Shiurim, Mini-Shiurim, Divrei Torah, and Tidbits by Rabbi Eddie Abramson and Phil Chernofsky; Meals by Schocketino Catering; 200NIS per person (220NIS for non-members) • These prices are for people who sign up during March.; April prices are 220NIS and 240NIS • Registration on a first come - first served basis • Limited places

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!

Wednesday, April 2, Erev Rosh Chodesh Nissan
Kfar Chabad: Matza Baking; guided step-by-step way in which their matzot are baked. Hosted by Chabad’s Hospitality services, we will also tour the Etrog orchards, Dairy Farm, 770 Replica of Rebbe’s House in Brooklyn, Video, visit and interaction with the children of Chernoybl. You can buy lunch as well as Hand Matzot for Pesach • Visit an Igloo in Moshav Gamzu where Judaica is created in front of your eyes by Shesh Moshzar Crafts • Visit the World Famous Silversmith’s Hatzorfim in Kfar Daniel; 8:00am to 6:00pm; Reserve Immediately• 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 Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, valid March 21-22, SHABBAT 875š per couple, F/B
Dan Pearl, Jerusalem, valid March 23-27, 430NIS per night, per couple, B/B;
David Citadel, Jerusalem, valid March 25-28, Two-night Midweek Package: 1350NIS per couple one night H/B; one night B/B
Renaissance, Jerusalem, valid thru March, Two-night package: 800NIS per couple, B/B, includes entrance to the health club and indoor pool
Inbal, Jerusalem, valid thru March, 570NIS per couple, B/B; Includes free entrance to health club & indoor pool
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 TT562
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel

SHABBAT DAY
Shabbat Afternoon Shiur (4:15pm) with Kalman Walker • Drinks • Mincha follows shiur
Motza’ei Shabbat, March 22nd, 8:30pm • DON'T STOP DANCING... IT'S STILL ADAR; Join us for a very special concert filled with soulful new music,words straight from the heart...and Post Purim ENERGY — featuring Shlomo Katz & his Band • Admission: 30NIS • 25NIS for students • More info: 058-644142

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel This week: Sun. and Thu.
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 with Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen Sunday,
Sunday, March 23, 8:00pm • The Odd State Out: Israeli Idiosyncrasies in the Family of Nations with Ambassador Yehuda Avner
MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
Etzion Judaica Center • Pre-Pesach Sale of Jewelery and Judaica
10:30am • (men &women) • Rambam's 13 Principle with Rabbi Zev Leff
11:36am • (men & women) • Jewish History - Bayit Sheni period: The Great Revolt, the Plea of Agrippa: No War 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 • Elisheva 999-6479 (1:20pm)
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
Monday, 7:30pm • In the Light of the Temple, an Introduction to the World of the Temple in Jerusalem (Program in Hebrew)
Mondays 7:30pm • Avrom Silver Jerusalem College for Adults of the OU Israel Center • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua (also Wed.10:30am)
MONDAY, Mar.24, 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
N'SHEI LIBRARY - 12:00-1:00
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 with Dr. Hayim Abramson
9:55am • Pesach - Aggada & Halacha with Dr. Hayim ABramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
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
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only)with Raizel Zisk
NEW CLASS • Tuesdays at 8:00pm • Guide to the Concepts, Laws, and Practices of Shabbat by Rabbi Yehoshua Freilich, 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
March 25, 8:00-10:00pm • My dream is “That every Jew will know his self-help tool” Change your life with TAT (Tapaz Acupressure Technique) Eliezer Spetter, TAT, EFT Trainer invites you for an introductory evening.

WEDNESDAY
9:30am • Towards a More Meaningful Davening with Dr. Joel Luber
10:30am • Break the Fear Habit... and LIVE! with Alan Romm
9:00-10:15am • Contemporary Problems in Jewish Law with Rabbi Macy Gordon
10:30-12:00 noon • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00-5:00pm • Women's Beit Midrash; Acquire study skills and knowledge crucial to your life as a Jew - join us! Women in Tanach (see next box), Guided Chavruta study with Pearl Borow
3:00pm•( men & women)Women in Tanach with Pearl Borow
Wednesday, March 26, 8:00pm • The People's Knesset moderated by Meir Even-Shoshan
Wednesday, March 26th, 5:30-9:30pm • Root & Branch Association (in cooperation with the Israel Center); Root & Branch Lectures
5:30pm: “Winston Churchill's 1922 White Paper on Palestine and the Question of Who is a 'Palestinian'?”by Pinchas Richard Wimberly www.esek.com
7:00pm: “Volunteering and the Nonprofit Sector in Israel: The Potential and Limitations of Good Intention” by Professor Eliezer David Jaffe School of Social Work, Hebrew University, Recipient, President of Israel's Citation, '96, Mayor of Jerusalem Award; www.givingwisely.org.il
8:30pm: “The Enemy Within: Post-Zionism and Self-Hatred” by Isi Leibler Senior Vice President, World Jewish Congress
Breaks between lectures for Q&A and/or refreshments on sale at Israel Center Cafe • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10

THURSDAY
10:30am • Into the Depths of the Hagada (Regular fee • No charge for volunteers) with Rabbi David J. Derovan
Some time IY”H, sometimes B”N • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and with Phil
Thursdays at 7:30pm • The Israel Center Men & Boy's choir; Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara with Reb Yosef Schreiber
8:30pm • The History of Zionism understood through the Teachings of the Maharal; An AM SEGULA lecture series by Eli Yosef
TORAH TIDBITS AUDIO with Phil Chernofsky, Thursday nights, 10:10-11:00pm on Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s website, live or archived on www.israelnationalnews.com

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

Upcoming at the Israel Center
Motza’ei Shabbat, March 29th, 9:30pm • Rosh Chodesh Shiur of the Month #258: G-d’s Day of Atonement; Insights into Rosh Chodesh, Kiddush HaChodesh, and Kiddush Levana - Many things you never knew with Rabbi Ephraim Sprecher • Timely and thought-provoking lectures and articles at www.geocities.com\RabbiSprecher
Sunday, March 30, 8:00pm • Helping Children Achieve; Understanding different learning styles to help underachieving students maximize their potential with Rabbi Shlomo Kory

SUNDAY, mARCH 30 - SUNDAY, APRIL 6 • PRE-PESACH SEMINAR
Sunday, April 6, 8:00pm Rabbi Sholom Gold on Eretz Yisrael in the Haggada • Lecture in Memory of Rabbi Joseph Schapiro


CHOSEN PEOPLE TO THE CHOSEN LAND
CPCL #11 • Shabbat Parshat Tzav-Para contact: aloh-naaleh@aaci.org.il
Aloh Naaleh in conjunction with the Israel Center, Batsheva Pomerantz, editor
This “from time to time” feature is geared towards encouraging Aliya... AND encouraging veteran & new Olim to become more involved in encouraging and easing the Aliya of others.
The Pilot Trip to Israel - Aliya Now by Ilene Bloch-Levy • (Reprinted with permission of the author and the WZO Hagshama Dept. web site at www.wzo.org.il)
The author recently accompanied a group of North Americans on a Tehilla pilot trip. She explores the reasons why, in spite of the situation, they continue to come.
Sixteen adults, three kids and one baby were all grinning and anxiously awaiting me, their facilitator, to share the hidden secrets and pearls of wisdom of a successful aliya. After all, having been here for 17 years, I must have some clues for how to make it work.
They had traveled from Vancouver and Seattle, Toronto and Cleveland, Boston and New York. What really brought them here, I wondered. Unemployment topping 10%. A vicious war in its third year. And, another war soon to erupt in our region. Gas masks. Shelters. Tanks exploding. Young, handsome boys being buried. Boys, with families, like theirs.
The group included doctors, software engineers, lawyers, consultants, a librarian, a real estate broker, a cardiac technician, a professor of English and others. We began our first day being briefed on the ingredients for a successful aliya: "be patient, flexible, and have a good sense of humor". Briefings followed on health insurance coverage, purchasing real estate, employment and educational facilities. We learned about taxes and the absorption basket.
Visiting communities from as far south as Beersheva and as far north as Carmiel we met Americans, Canadians, South Africans, British, and Swedes who were living fulfilling lives in an ancient land that is refreshingly new. Everywhere, we were eagerly welcomed into homes and served refreshments. Our local hosts would often hop on our bus and try to persuade the group to move to their community. We learned of possibilities for employment, schools, shopping, religious life, shiurim and extracurricular activities for kids.
The days were filled with conversation on a wide range of subjects and replete with questions - about the logistics of settling in Israel. They were told the brutal truth. The dearth in job possibilities seemed to rise as quickly as the Kineret. Life was more difficult here. Salaries were incomparable with what they were earning overseas, but living costs were comparable. Overdraft would become the norm. They may never really learn the language, but they had to try. They learned that these risks were indeed real, not chimerical.
Some participants received firm job offers; others still had more follow-up work to do. Some had already fallen in love with one community over another, and others wanted to discuss it with their spouses. And, I was still not certain, why they were here.
"From the very first time I met my husband 20 years ago," recalled Pamela from Cleveland, "I would listen to him lament that he did not want to live in exile. I bought the whole story. If we don't move now then we won't be able to go at all. The kids will be just too old."
Refoel told us of his life within the Torah community of Denver. When his beloved Rabbi moved back east, he, his wife and children found themselves casting about for something more meaningful. Israel seemed to hold that for them.
"The clock's ticking, the baby is growing," remarked the young parents of the baby from Boston. Our New Jersey chemist agreed "we also want our baby to grow up in Israel," but he added, "my wife and I also want to grow up in Israel."
"What are we waiting for, my wife said to me on a trip to Israel," Marc shared with us. With the oldest of five kids on the threshold of adolescence, Marc had decided that now he had to set Israel as the home base and not California, for his kids' sake.
Our Toronto couple already had all their grandchildren living here, so it only made sense for them to move now. "It's taken me all this time to convince Harvey to move here," Miriam piped up.
So the common thread seemed to be the children, I thought. But, our single physician, from Vancouver and on her sixth trip to Israel, most succinctly summed it up, "this is just an amazing miracle and I want to be here."
I can touch the miracle every day, I thought. Touch it, live it and feel it. It infuses me with a wholeness that cannot be experienced anywhere else. It infuses my children with a vibrancy and spiritual richness that cannot be felt in Denver or Cleveland, Boston or Vancouver, Toronto or Passaic.
So, to my new-found friends from this Pilot Trip to Israel — I say "Bruchim Haba’im". Welcome to the lifeline of the Jewish nation living in Israel. Welcome to this miracle of Jewish rejuvenation and existence. Welcome to your children and grandchildren.
It was not I with the pearls of wisdom for aliya, but they. They were here to remind me of how grateful I am to live in this Land under G-d's loving and gracious wings.

Aliya Pen Pals
Potential olim can contact David Magence at magence@netvision.net.il for names and addresses of aliya pen pals. Aliya pen pals, listed according to profession, are veteran or recent olim interested in providing assistance.

Eretz Yisrael in Our Sources
“Rav Ami and Rav Asi used to (have their students) get up (and move) from a sunny place to a shady place, and from a shady place to a sunny one." (Ketubot, 112) These sages were exceptionally cautious with regard to cherishing Eretz Yisrael. In seasons of intense heat, they hastened to move their students out of the sun before it was uncomfortable. And when the weather grew chilly, they would move everyone back out into the warmth of the sun's rays. All this, despite the prohibition against wasting time from Torah study. All this, because they did not want anyone to find fault with living in Eretz Yisrael. - (Adapted from B.Z. Meyer's "Speech and Geula" in To Dwell in the Palace,edited by T. Ehrlich-Klein, Feldheim Publishers.)

Assisting the Oleh
In today's economic slump, new olim need all the tools they can get in order to find work. The Employment Referral Center for Olim in conjunction with the Absorption Ministry provides various services in six regions throughout Israel. The Center offers basic computer courses and Hebrew improvement relevant to employment. Although English is a requirement for many jobs, communication in Hebrew is essential. A job-hunting workshop simulates interviews, and covers issues like cultural differences and the salary form. Career counselors provide professional assessment and job-placement assistance. The Center's programs, offered to olim from different countries, are run in easy Hebrew. Professions that require licensing may be dealt with by another department.
Contact information for those in Israel up to 10 years on oleh status is:
• Tel Aviv Region: 03-561-4546 • Ashdod Region: 08-852-2277
• Jerusalem Region: 02-537-3929 • Southern Region: 08-610-5721
• Central Region: 09-766-6322 • Haifa & Northern region: 04-851-0697

Here to Stay
Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Please avoid publicizing businesses. Send the essay to: aloh-naaleh@aaci.org.il.

Ruthi Brenner of Rechavia, Jerusalem taught her children at a young age the importance of aliya.

Coming on aliya alone in 1991 with two sons, aged 13 and 11, wasn't easy. Nothing worthwhile is. It had been my dream to raise them in our Jewish Land from the time they were born.

Instead of wallpaper, the rooms at home were covered with Eretz Yisrael posters. I raised them with the Israeli flag everywhere, imbuing them with what I firmly believe, that Eretz Yisrael is the only place for Jews, and that we would live there one day. I brought them here as much as possible and taught them Hebrew. Familiarity with various places here and knowing since very young ages that we were coming home did assist them, Baruch HaShem, in their excellent klita.
I bought one-way tickets, determined to succeed with all the challenges. During our initial year here, still without a job, I recall envying my boys' settled routine. But I never regretted coming and not a day goes by without my thanking HaShem for helping me make the move.

My sons served in IDF combat units. When my first son was about to join the Paratroopers, and I couldn't find other mothers who could share with me what to expect, I formed the organization, Mothers of Sons Serving in IDF Combat Units, which reassured and supported Israeli and olim mothers alike.

Even during the blackest period, when my son, stationed in Lebanon, was being relentlessly bombarded by the Hisbollah (and lost 4 close friends), I never for an instant regretted being here: I felt proud of my offspring defending Eretz Yisrael.

In our decade-plus here, I have grown - religiously and spiritually - only because of where we are. Both my sons are married, living in Yesha and doing what I truly wish I had been able to do at their age. The third generation is now helping to populate our precious Land. HaShem has made my dream a reality: continuing our generations in the Promised Land.

Active in what I firmly believe, I organize Shabbatot to encourage and support different Yesha settlements. With both participants and yishuvim enthusiastic about these Shabbatot, I feel I am contributing to the Land in my own small way.

Where else can we, in a short time, reach historical, Biblical sites, in Hevron, the Shomron, the Galilee? Where else does the calendar revolve around Shabbat with the names of our weekdays? Only here can I write checks with the Hebrew date; only here do I welcome the rain as a blessing. Life is too short to live where we don't belong. And here, as Jews we truly all belong.

Rehavia by David Magence, Licensed Tour Guide
From its inception in 1921, Rehavia was considered a prestigious neighborhood. Despite its perception as "yekkish", Rehavia's founders included Sephardim as well as English speaking olim. Its expansion, in the early '30s, was lead primarily by "yekkes".

Rechavia was built by G'dud haAvoda members, a commune set up in1920 to build up the land. The workers lived in tents on the land that is now the Jewish Agency building and Yeshurun Synagogue.

The Gymnasium haIvrit, the city's first high school, moved into its building in Rechavia in 1927. The gymnasium was a symbol of, and perhaps also a training ground for, the "new Yishuv", the secular Zionists. For the past forty years, the gymnasium has been a public high school. Rechavia is home to the "national institutions" (JNF, Jewish Agency, Keren haYesod), built between '28-'36. This complex headquartered the Va'ad Leumi ("National Committee"), the pre-independence govern- ment of Israel headed by Ben Gurion.

In 1934, Rabbi Kook participated in the ceremony laying the cornerstone for Yeshurun synagogue, which for many years, was Jerusalem's central synagogue.
Rechavia was home to the first "White House" in Jerusalem. Chaim Weizmann, Israel's first president was in poor health and chose not to move to Jerusalem. His successor, Yitzhak Ben Zvi had lived in a simple wooden hut in Rechavia for more than a quarter century. Since Ben Zvi had no interest in luxuries, the State had to convince him to move into a formal residence. The State bought the house next to Ben Zvi's hut, which served as the official residence of the president until Beit HaNassi was built in 1971.

OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
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