Halachic Times for Jerusalem Israel Winter Time (Standard Time)
Correct for TT #551
Ranges are for THU-THU, 28 Tevet- 6 Shvat January 2 - January 9
Candle lighting - 4:12pm
(Earliest (Plag) - 3:44pm)
Havdala - 5:30pm (Rabbeinu Tam - 6:06pm)
Earliest Shacharit 5:45-5:46am
Sunrise - 6:39-6:40am
Sof Z'man Kri'at Sh'ma - 9:11-9:13am (8:23-8:25am)
Sof Z'man Shacharit - 10:01-10:04am (9:29-9:32am)
Chatzot (halachic noon) - 11:43-11:46am
Mincha Gedola (earliest Mincha) - 12:13-12:17am
Plag Mincha - 3:43½-3:48½pm
Sunset - 4:52 - 4:57pm (4:47-4:52pm)

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...

Rosh Chodesh Shvat is always one day, because Tevet has 29 days. Rosh Chodesh Sh’vat can fall on five different days of the week: It is Shabbat 30.0% of the time. Monday (28.0%), Thursday (20.1%), Wednesday (18.0%), Tuesday (3.9%), and never on Sunday or Friday.

The Jewish Calendar dates from Rosh Chodesh of the Adar right before Nissan until the 29th of Cheshvan of the following year have no variables. Each of the dates in that range have 4 days of the week they can fall on, and three that they cannot.

On the other hand, there are years with and years without a 30 Cheshvan, a 30 Kislev, and a 1-30 Adar Alef. This creates a situation where the dates in this range can fall on a different number of days of the week.

The Other Side of the Matza
At the Seder table, when we are commanded to tell the story of the Exodus to our children, when matza and maror lie before us on the Seder Plate, we have a lot to do and relatively little time in which to do it. That is why the editors/authors of the Hagada selected a 4-pasuk summary of the story, as it appears in Parshat Ki Tavo, the portion for the Bikurim-bringer to recite, to be the basis of the “telling” on Seder night.

But the command to remember the Exodus is not just for that special night. We are also commanded to remember it “all the days of our lives”. We fulfill that command with the twice-daily recitation of the Sh’ma. [In fact, when we say the third passage, we are supposed to have kavana to fulfill that mitzva of remembering the day of the Exodus daily.]

Remember, though, that it is not just a matter of remembering and telling. The complete mitzva includes the obligation to relive the experiences, to see it as if we ourselves had come out of Egypt. However we fulfill this aspect of the mitzva at the Seder, we have another opportunity for this fulfillment in a less- hurried manner. And that is happening right now - during the weeks that we are reading and reviewing the opening sedras of the book of Sh’mot.

Last week, we should have felt the whip of the Egyptian taskmaster as we were required to fulfill our daily quota of bricks without benefit of a ready supply of straw. We should have begun to get excited when Moshe and Aharon presented themselves to us and told us of G-d’s words and promises.
This week, our excitement should rise with the reading of the promises of Redemption and the hints of the events to follow it. We should drink water with the knowledge that the Egyptians are suffering the plague of Blood, and we should experience the calm of Goshen while the Egyptians are going through one plague after the other.

We should see - not just read about - the Hand of G-d as He turns the Nature which He created upside down for the benefit of His people, the descendants of the Avot and Imahot.

And over the next several weeks, we should be prepared to relive the Exodus itself, the passage through Yam Suf and the joyous song that celebrated it. And then the awesome experience of revelation at Sinai.

At the Seder table, even if we can stave off our fatigue from Pesach prepara- tions, we will only have a short hour to do the job. Let’s take advantage of these weeks, present and coming, to really “remember” and appreciate.

Sedra-Stats
14th of the 54 sedras; 2nd of 11 in Sh'mot
Written on 221.8 lines in a Sefer Torah; ranks 16
16 parshiot; 8 open, 8 closed (above average for the Torah; avg. for Sh'mot)
121 p'sukim - ranks 20th (4th in Shmot)
1748 words - ranks 15th (3rd in Shmot)
6701 letters - ranks 17th (3rd in Shmot)
P'sukim are above average in length

Mitzvot: none of the TARYAG (613)

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 12 p'sukim - 6:2-13
[SDT] The two most common names of G-d in the Torah are E-LO-HIM and A-DO-NOI (as an act of respect for G-d's sacred names, these two are generally pronounced ELOKIM and HASHEM respectively, when referred to other than in prayer or Torah reading). ELOKIM is usually considered to be G-d's name of strict judgment, whereas HASHEM carries the connotation of Divine Mercy. Notice that in the accounts of Egyptian oppression, the predominant name of G-d is Elokim (esp. in 2:23-25).

Exile is certainly associated with the stricter side of G-d's treatment of His People. If the quality of mercy were dominant, perhaps we would acclimate too well to conditions and lose our yearning for redemption. (See what has happened in modern times when exile is accompanied by G-d's Midat HaRachamim and people are quite comfortable, and therefore, complacent - a regrettable state of affairs.)

In the opening pasuk of this week's sedra, we find the unusual combination of both names. It is ELOKIM Who speaks to Moshe, G-d Who has judged and treated the People strictly and harshly. (And G-d Who is also speaking harshly to Moshe for his outburst at the end of Parshat Sh'mot). However, His message to Moshe is "I am HASHEM" (which comes with VAYOMER, the softer "tell", rather than VAIDABEIR, the harsher "speak" that began the pasuk). And His words of hope and promise to the People begin with the same declaration, "I Am HASHEM". In this context, we are told that G-d will take the People out of Egypt, save them, redeem them, take them unto Him, be our G-d and ultimately bring us into the Promised Land. These stages of redemption are summed up with the reiteration of the statement, "I Am HaShem". It is as if G-d is saying to the down-hearted People: "until now you've experienced Me as ELOKIM, but rest assured that you will now see HASHEM - the G-d of Mercy - in full measure. The Egyptians on the other hand are being punished by the hand of G-d as ELOKIM. (see 5:15).

The sedra begins with G-d speaking to Moshe Rabeinu and telling him of the promises He had made to Avraham, Yitzchak, and Yaakov. Also, G-d tells Moshe that He has heard and is responding to the cries of the People of Israel.

In other words, G-d will be taking us out of Egypt not only because of promises He had made to the Avot, but because of His feelings for us.

Therefore, G-d will take the People out from under Egyptian oppression, will save them from bondage, and will redeem them with His might. He will then take the People to Him as a Nation and be our G-d. He will then bring us into the Promised Land.

Moshe relates this prophecy to the People, who are too exhausted to listen.

G-d then tells Moshe to go to Par'o and demand the People's release. Moshe questions how Par'o can be expected to listen, if the People (Moshe's own people) themselves didn't listen to him.

[SDT] G-d tells Moshe to go speak to Par'o (about letting the People go). Moshe "demurs", using the logical argument known as KAL VACHOMER - if the People of Israel (my own People) didn't listen to me, how is Par'o going to listen to me. Seems logical, but the Torah has told us why the people didn't listen to Moshe - they were utterly exhausted from their unusually difficult labors. If so, it does not follow logically that Par'o would not listen to Moshe. Maybe he would listen, not being exhausted. On the other hand, Moshe's KAL VACHOMER is based on his own statement - "I have a speech impediment".

In trying to understand his failure to reach the people, Moshe finds fault in himself, not in the People. This is how a leader should behave. When a rabbi or teacher fails to communicate an idea to his charges, he should not conclude that the fault lies with them - they are dumb; they are not committed enough; etc. He should rather be critical of himself - I probably didn't explain things well; I wasn't patient enough; etc. This is one of the signs of humility that is such a desirable characteristic in a leader. This was one of the many qualities that made Moshe Rabeinu The Leader and Teacher par excellence.

(Above Moshe's objections, so to speak,) G-d reiterates to Moshe and Aharon, that they are to tell the People as well as Par'o that the People will be leaving Egypt.

Levi - Second Aliya - 15 p'sukim - 6:14-28
The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the nation, but rather to focus on Moshe & Aharon. The Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief section, we meet many of the "main personalities" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation, those of Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family.

[SDT] Although the purpose of this partial genealogy was to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes".

[SDT] Why are we known as BNEI YISRAEL, and not one of the other Fathers or Mothers? YISRAEL is spelled YUD (Yitzchak & Yaakov), SIN (Sara), RESH (Rivka & Rachel), ALEF (Avraham), LAMED (Leah). The name YISRAEL then emcompasses all the names of the Patriarchs and Matriarchs. This is not a reason, but a nice way to look at our main name.

[SDT] When the Torah tells us who Aharon married, she is identified as Elisheva b. Aminadav AND as the sister of Nachshon. Rashi tells us that from here we learn that when a man marries a woman, he should check out her brothers (because children often take after their maternal uncles).

[SDT] On the Torah’s statement: HU AHARON UMOSHE, Rashi points out that sometimes (mostly) Moshe is mentioned first, and sometimes Aharon is mentioned first, to teach us that they were equals.

(For the statistically minded: Moshe and Aharon appears about 35 times in Tanach, mostly Chumash, to 4 times where Aharon is mentioned first.)

Shlishi - Third Aliya - 9 p'sukim - 6:29-7:7
After the "digression" of the previous passage, the Torah now repeats that G-d is sending Moshe to Par'o and that Moshe continues to "object" because of his speech-impediment.

BTW (that’s “by the way” in email shorthand), ARAL S'FATAYIM has different meanings in commentaries. Literally, I have uncircumcised lips, it is variously interpreted as, "I have a speech defect", "I can hardly speak", and "I have no self-con- fidence when I speak".

Rashi says that G-d did not repeat the command, nor did Moshe repeat his objection. It is the Torah that is putting us back where we left off before the genealogical data were presented.

G-d tells Moshe that Aharon will do the talking, that Par'o will refuse the repeated requests to free the People, and that He (G-d) will take His people out, and that it will be clear to Egypt (and everyone else) that it is indeed G-d Who is doing everything. Moshe and Aharon do as G-d instructs them; they are 80 and 83 years old respectively.

Observation When the Torah is specific about ages, it usually is meant to give us an accurate way of constructing a timeline. Perhaps too, in this case, the Torah is pointing out something that we saw very often in the book of B'reishit - namely, the prominence of the younger brother over the older one.

[SDT] How is it that Moshe Rabeinu is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? When Moshe spoke to the People of Israel, it was the Sh'china that spoke from his mouth. He had no trouble with his speech defect. He was, however, concerned when it came to speaking to Par'o. See 6:30.

R'vi'i - Fourth Aliya - 28 p'sukim - 7:8-8:6
G-d tells Moshe and Aharon, that when Par'o asks for a sign, Moshe shall instruct Aharon to throw down the Staff before Par'o and it will turn into a TANIN. Moshe and Aharon appear before Par'o and do as G-d has instructed them.

Rashi says that TANIN means NACHASH, snake or serpent. Not everyone see it that way. When G-d first had Moshe throw his staff down, it changed into a NACHASH, a snake. Here with Par'o, it changed into a TANIN. Strong possibility is that we are talking about a crocodile, venerated and worshiped by Egyptians. Many Pharaohs identified with the crocodile as the ruling animal of the Nile.

Adds the Baal HaTurim, that the Tanin reverting to wood was a message to Par'o that just as the mighty crocodile turns to dry wood, so too will the mighty Par'o turn to dust and food for worms.

[SDT] The Baal HaTurim points out that the pasuk says: G-d says to Moshe that when Par'o will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Par'o, it shall become a TANIN. It didn't say: AND it will become a Tanin. He explains that the staff was thrown down and then he was to command it to become a Tanin. And that's what happened, to show Par'o the power of speech that G-d has given to Moshe. In other words, the staff did not change upon being thrown down. It changed by a spoken command. That carries a pointed message to Par'o that his wizards aren't even in the same class with Moshe and Aharon.

Par'o calls his wizards who are able to duplicate (sort of) what Aharon does; however, Aharon's staff (note: not his TANIN) swallows those of the wizards. Nonetheless, Par'o refuses to listen to Moshe and Aharon, as G-d had said. G-d then instructs Moshe to go to the river (Nile) in the morning, where Par'o will be, and to bring the Staff with him. Moshe is to say to Par'o that G-d has sent me (Moshe) to tell you (Par'o) to release the People and you have refused until now. "With this will you know Who G-d is..." Moshe (actually Aharon) will be striking the water of the river, turning it to blood and killing all the fish therein. G-d tells Moshe to tell Aharon to take the Staff and strike the waters of Egypt. Moshe and Aharon do as instructed and the waters turn to blood, the fish die, and the Egyptians cannot drink the water. Par'o's wizards again duplicate what was done, causing Par'o to remain stubborn. Egyptians are forced to dig for water (and/or buy water from the Jews). This first plague lasts 7 days.

G-d next instructs Moshe to go to Par'o (at his palace) and warn him that if he does not let the People go, Egypt will be smitten by a plague of frogs. Aharon is to raise the Staff above the river, which he does, and the land is blanketed with frog(s). The wizards are again able to simulate this plague with their magical powers. Par'o calls to Moshe and Aharon to pray to G-d that the frogs be removed, promising that he will let the People go into the wilderness to offer sacrifices to G-d. Moshe asks Par'o when he wants the frogs to leave. (A strange question, to which Par'o gives a stranger answer). Par'o says "tomorrow", to which Moshe responds "so be it. And that will serve as proof of G-d's powers".

[SDT] Why would Par'o ask for the plague to be withdrawn on the following day? He and his people were certainly suffering and would want to rid themselves of the frogs as soon as possible. Par'o (still refusing to see the plagues as Divine, and assuming that there was some natural explanation for them) figured that Moshe came before him when he (Moshe) knew that the frogs would leave. Moshe would give the impression that he (in the name of the G-d of Israel) had power over the frogs. So Par'o tried to trick Moshe by asking the unexpected - do it tomorrow. Moshe's answer was that doing so would demonstrate that it was truly G-d's power that was being observed.

Egypt saw itself as great because of the Nile and because of the fertile land created by the waters of the Nile. The first plague smote the water. The second was a plague that came from the river and attacked the land. The third smote the land itself.

Chamishi - Fifth Aliya - 12 p'sukim - 8:7-18
So it happens, and after the frogs are gone, Par'o reneges on his promise, as G-d had said he would (an oft-repeated phrase to indicate G-d's active role in the events of the Exodus).

G-d tells Moshe to tell Aharon to strike the dust of the earth (no warning to Par'o this time). The resultant plague of lice was not able to be matched by the wizards, who acknowledge G-d's might. Par'o remains stubborn.

G-d sends Moshe to warn Par'o about the next plague (swarms of insects or wild animals, depending upon which opinion you follow). New element: the contrast between Egyptian and Jewish experiences.

There was always a contrast between the Egyptians and the Jews - Egyptians had no water during the first plague; the Jews had water. The Midrash even says that if a Jew and an Egyptian drank from the same cup, the Jew would be drinking water and the Egyptian would have blood. Similarly, the Jews did not suffer the plagues and the Egyptians did. Yet it seems that G-d had different messages for each of the plagues. (Or each set of 3 plagues.) AROV was the first plague that the distinction between Goshen and the Jews on one hand, and the land of Egypt and the Egyptians on the other, was so sharp.

Shishi - Sixth Aliya - 26 p'sukim - 8:19-9:16
And so the AROV descend upon the land. Par'o calls for Moshe and gives permission for the people to sacrifice to G-d in Egypt. Moshe says that it must be in the wilderness.

Par'o agrees on the condition that Moshe pray for the removal of the plague. Afterwards, Par'o again reneges. G-d next sends Moshe back to Par'o to repeat the demand for the People's release and to warn him of the consequence of his refusal this time, namely DEVER. And so it happens that the livestock of the Egyptians all die, with not a single loss to the Jews. This Par'o checks on, yet he still remains stubborn.

The sixth plague (boils) is brought upon Egypt without warning. Although his people are being seriously beaten, Par'o continues to resist (from this point on, with G-d's help). Moshe is next sent to warn about the seventh (and very powerful) plague.

[SDT] In warning about HAIL, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands - Fire, Water, and Wind. For example, to destroy the Generation of the Flood, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood used Water. Plague 6 was the burning Fire of Boils on the skin. The locust came on the Wind. But Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind.

Sh'vi'i - Seventh Aliya - 19 p'sukim - 9:17-35
It is to be a devastating, unprece- dented hailstorm. (There was a large measure of the supernatural in all the plagues, even though each had a natural setting, e.g. fire inside hailstones of ice.) The hail is extremely destructive, but some plants do survive, as do the animals of those Egyptians who heeded Moshe's warning to bring them indoors. Par'o admits that he has sinned and grants Moshe's demands, if only the hail will stop. When Par'o sees that the rain and hail and thunder have stopped, he yet again reneges, as G-d has said he would.

Maftir (2nd Torah) - 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot (sacrifices) in the Mikdash. The Musaf of Shabbat is two p'sukim long. Minimum Torah reading portion is 3 p'sukim, and that is why we do not read Shabbat's Musaf on a weekly basis. Since the 2 Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh.

Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat-Rosh Chodesh is the last chapter of the book of Yeshayahu, and it preempts the regular Haftara of the weekly Parsha (usually). The obvious reason for the choice is found in the next to the last pasuk, which mentions both Shabbat and Rosh Chodesh. This pasuk is reread after the last pasuk, so that the book of Yeshayahu - and this Haftara - can end on a bright note. This chapter, as all chapters in Yeshayahu from 40 and on, contains a message of consolation.
Specifically, this chapter tells us that G-d cannot be contained in the physical Mikdash, nor is He interested in sacri- fices that are not offered with sincerity. This message is appropriate all the time, and the association with Shabbat - week in and week out - Rosh Chodesh - month in and month out, fits well.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 167 (part seven) • Acquiring Personal Property
The acquisition of personal property, such as the purchase of loaf of bread or a shirt, is the most common of all commercial transactions. Understandably, there are many chapters in Yosef' Karo's Shulhan Aruch, Hoshen haMishpat dealing with this subject.

This week's lesson deals with the topics of how local custom and local laws impact on the halachoth dealing with purchases of personal property and also how personal property can be acquired along with real estate (which topic will be more fully discussed in next week's lesson.)

Throughout these lessons it is stated that in civil law, halachah generally recognizes the law of the land and local practices and customs. The concept of the sale of personal property is probably the best example of such acceptance. Throughout the world, both in business and in everyday household purchases, the custom of the community is followed without giving much thought to any other halachik way of purchasing things. This lesson shows a few instances where local customs have become part of the halachah.

The example given in the Talmud (Baba Metzia 74a) to follow the local custom takes place when the buyer makes his mark on a barrel of wine in the seller's warehouse and the barrel and the wine immediately belong to the buyer, although no other act of acquisition has been performed as described in the previous lessons.

Although this chapter in Shulhan Aruch Hoshen haMishpat (chapter 201)is very short, it may control more halachik sales than all the other chapters of Shulhan Aruch dealing with this subject combined. Whatever the custom of the community in the sale and purchase of personal property, if it is followed, the merchandise will be acquired by the buyer.

According to some of the local practices, the ownership may be transferred from the seller to the buyer when: the buyer gives the seller the entire money or just a deposit on account; or when the seller gives the buyer a sales receipt or bill of sale or warehouse receipt; or, when the seller delivers the merchandise to the buyer; or when the seller delivers to the buyer a key to the place where the goods are stored; or any of a number of other practices.

It may be just by words, as where a diamond dealer will say 'mazel u'brochah" to show that the deal is completed. Or in certain industries, by a handshake. It may be a nod at an auction, or a waiving of a hand on the floor of a stock exchange.

It may be by an acknowledgment by the seller with words, in person or over a telephone or by fax. The words may be specific or just a hint, such as "It's yours."
In each community Beth Din will know the custom and when the sale is completed. The time that ownership is transferred is important since the risk of the loss of the goods is with the owner.

In many lands there are sales laws that control, if they are followed. Usually the custom of the community takes into account that the price and other terms of the sale are agreed upon before the sale is deemed completed.

The current practice is to follow the custom of the community even as to things that the halachah, absent such a local custom, does not permit to be sold. For example, things not owned by the seller, or things that do not have substance. There is a difference of opinion among the authorities as to whether a seller can sell to the buyer a thing not yet in existence. According to ha1achah it cannot be done. This is obviated by the seller obligating himself to deliver the thing when it comes into existence, rather than a sale of the thing. That is, the seller, does not say "I sell to you the wheat that will be grown two years hence", or "I sell to you the chair that I shall manufacture next week". Instead he says, "I obligate myself to deliver to you the wheat that I shall grow two years hence" or "I obligate myself to sell to you the chair that I shall manufacture next week".

The previous lessons discuss many of the ways to purchase personal property. The most obvious way in most cases is by lifting the item and paying for it. Also as stated above, there is also the method of following the custom of the community. For the purchase of things not liftable and where there is no definite custom in the community or where the parties desire to follow the methods of halachah, there is always the method of kinyan described in lessons 159 and 160. These are methods described in the Talmud and they are forever effective.

There is yet another way that personal property can be acquired. That is, if a buyer completes a purchase of real property, there is a method whereby he can also acquire ownership of the personal property at the same time. The personal property discussed here is not necessarily related to the real property. We are not discussing the refrigerator or chandeliers that are sold together with the house (which will IYH be discussed in a future lesson.). We are discussing objects unrelated to the house. That is, the house is sold for $10,000, and at the same time a bracelet is sold for $100 and a car is sold for $200. The sale of the bracelet and car have nothing to do with the sale of the house. Just the seller and purchaser happen to be the same. The acquisition of the bracelet and the car are acquired by the purchaser by a method known as "agov," or "along with." That is, along with the transfer of ownership of the real property there is also a simultaneous transfer of ownership to the buyer of the personal property. The personal property is acquired without any additional act of acquisition.

We shall IYH continue the subject of "agov" acquiring personal property along with the acquisition of real estate in the next lesson.

The subject matter of this lesson is more fully presented in Volume VI Chapters 201 & 202 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
Rectification of a Dream
The gemara describes a brief ceremony which a person should perform if he has a distressing dream: "Rebbe Yochanan said, One who sees a dream and his soul is somber... should rectify it before three others. He should bring three others and say to them, ‘I saw a good dream'. And they say to him, 'Good it is and good it shall be; the Merciful One will make it good. Seven times will it be decreed from heaven that it will be good, and it will be good.’” Rebbe Yochanan adds that the person should say three verses of reversal, three of redemption, and three of peace. (Berakhot 55b, SA OC 220:1.)

As we saw last week, Rav Kook explains that just as the body has a mechanism to prevent ingesting poisonous foods, the spirit has a mechanism to prevent internalizing harmful ideas. A person with a healthy "immune system" has a natural sense of disgust which leads him to avoid poisonous views and a conscience which tends to automatically spit them out when he does encounter them. If he does swallow them, there is a final line of defense: a disturbing dream is like an upset stomach warning him that he has ingested and internalized something against his spiritual nature.

By urging us to perform a fast and/or a rectification after a bad dream, the Sages admonish us that we should under no circumstances ignore this spiritual warning sign. One danger of ignoring this is that the damaging ideas are "digested" where they can do terrible damage to the spirit. This danger is staved off by the fast.
However, even if this particular dream is a false alarm, it is still dangerous to ignore the warning signs. The reason is that ignoring the dream tends to weaken this spiritual defense mechanism. When a person accustoms himself to ignoring the warning signs, then they become weakened and don't respond properly even when substantial danger is present. Rav Kook writes:

"When a person is unaccustomed to pay attention to his inner feelings, he will distract himself from what is occur- ring inside his heart, and concentrate instead on other matters which are often far worse from his pure inner feelings. Then he will lose the great benefit which he would have attained if he had paid attention to the cries of his inner soul. Therefore, a person should never trample with a bold step the longings of his inner soul... So when he sees a dream and his soul is somber, it is not good for him to neglect the longing of his delicate and exalted spirit, for this omission of turning towards his somber inner soul will bring him to cast behind his back also his instinct for good and his inner rectitude."

It is also important that when a person decides to use his frightening experi- ence as a stimulus to spiritual progress that his catharsis take place with others present. In this way his rectified path will be one that will harmonize with accepted custom, which is both a reliable guide to good as well as a recipe for friendship and peace which are important in themselves.

The repeated assertion that the dream is good is rooted in a person's basic trust in HaShem; the assumption is that the disturbing aspects of the dream are actually meant to remind him of the good, since opposites have a strong association in our psyches. This is also the significance of the "three or reversal". But even after this shift of perspective has taken place, there remains a trace of the original depressed feeling, which requires redemption; this explains the need for the "three of redemption". And after this process of reconciling the bitter and the sweet, the disturbing experience of the dream with the conversely hopeful tiding which we trust the dream bears, the person has a unique apprehension of the encompassing harmony and peace in G-d's ways, the "three of peace". (Olat Rayah on hatavat chalom, pp. 339-342; this commentary appears also in Ein Ayah on Berakhot 55b.)

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

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

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. G'Matriya Match
5. Rosh Chodesh
6. Chizuk V'Idud
7. Torah from Nature
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 When and why are we not to talk in between netilat yadayim and making "hamotzi"?
A There are three different stages to deal with in this context. People are not always aware of the different levels of severity of hefsek between these stages.
The beracha connected to a mitzva usually precedes it. By netilat yadayim, we make the beracha after the action, because sometimes one cannot make the beracha beforehand due to dirty hands (Shulchan Aruch, Orach Chayim 158:11). In order not to make a break between the main part of the mitzva and the following beracha, one should not talk once he starts washing.
The second stage, in between the beracha of netilat yadayim and "hamotzi" is actually the most lenient. We are quiet and try to minimize the break between the two because of the gemara's (Berachot 42a) statement that right after washing comes the beracha. However, there are different opinions about which washing the gemara is referring to (see Beit Yosef, Orach Chayim 166). In any case, if one did speak, no berachot were severed from their mitzva, and there is no need to repeat anything (Mishna Berura 66:6). Only if one got so involved in other things that he forgot about keeping his hands clean, does he need to repeat netilat yadayim.
The final stage is the most stringent. The bracha of "hamotzi" must directly precede the eating. Therefore, one should not stop, and certainly not speak, between the beracha and what the beracha refers to, i.e. the eating. If one talks about anything other than needs related to the food, he must repeat the beracha (Shulchan Aruch, Orach Chayim 167:6). Since the beracha is related to the main part of the eating process, i.e. swallowing, one should not talk until that point (Mishna Berura 167:34). However, since chewing is the beginning of the eating process and it is usually accompanied by swallowing some of the food's flavor, one does not repeat the beracha if he spoke after beginning to chew (Biur Halacha, ad loc.).
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

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Avraham Abush of Frankfurt was known for his efforts to find a lenient path in cases of great financial loss. Prior to one of the festivals, a question was brought to his Beit Din regarding the slaughtered animal of a very poor man. The other members of the Beit Din ruled that the animal was TREIF on the basis of s clear ruling by the RAMA. But R’ Avraham Abush kept searching for a way to permit the eating of the animal.
Finally, R’ Avraham Abush found a way to permit the use of the animal, but could not convince his fellow judges, who felt that the RAMA’s ruling was the controlling precedent. “The RAMA doesn’t concern me”, R’ Avraham Abush declared. “In the Next World, when the RAMA complains that I ruled against his view, I’m sure I’ll find a way to appease him. What I am afraid of is coming to the Next World and having the poor man who owned the animal complaining against me for having caused him such a large loss.

It would not be so bad if, when pressure was brought to bear upon one, he could regard it as pressure. The trouble is that he regards it as reality. From A Candle by Day by Rabbi Shraga Silverstein

G'MATRIYA MATCH
Therefore... LACHEIN, LAMED-KAF- NUN, 30+20+50 = 100. This word introduces the prophecy of the redemption. Baal HaTurim says that it is a hint to the merits of the Avot — to Avraham, who had a child at age 100, to Yitzchak who established 100 She’arim, to Yaakov whose children were all born by his 100th birthday.

A Special Rosh Chodesh
Rosh Chodesh Sh’vat has at least two special things attached to it.
As mentioned briefly elsewhere in this issue, it is the opinion of Beit Shamai, recorded in the opening Mishna of Rosh HaShana, that the Rosh HaShana for trees should be Rosh Chodesh Sh’vat. Beit Hillel’s opinion of the 15th of the month prevails - TU BiShvat. This particular dispute is a function of the locale that each lived in, and the reality of budding and blossoming in different regions of the country. Although winter (T’kufat Tevet) is only a month old on Rosh Chodesh Sh’vat, we seem to be pointed in the direction of spring already.
The second claim to fame of Rosh Chodesh Sh’vat is that it is identified as the date that Moshe Rabeinu began the major review of Torah and Mitzvot with the “new generation” poised on the threshold of Eretz Yisrael. The book of D’varim begins with the date and place (Arvot Moav) of Moshe’s farewell address to the people. The 37 days from Rosh Chodesh Sh’vat until his death on the 7th of Adar were a time of recommitment to G-d and Torah.
As such, Rosh Chodesh Sh’vat joins two other illustrious dates on the calendar as ZMAN MATAN TORATEINU - the time of receiving of the Torah. The original date, of course is the 6th (or 7th) of Sivan, the day we celebrate as Shavuot.
Forty days later, the people sins with the Golden Calf and Moshe smashed the Luchot that he had just brought down from Mount Sinai. We can look at these events as a partial breaking of the Covenant of Sinai.
The first “repair” of the Sin of the Calf came on the following Yom Kippur, when Moshe descended the mountain with G-d’s message of forgiveness, with instructions for the construction of the Mishkan, and with the second set of Luchot. That makes Yom Kippur, not just the Day of Atonement, but also a second date of Matan Torah.
And at the end of the 40 years of wandering, we have the third date that solidifies the acceptance of the Torah and our commitment to Mitzvot – Rosh Chodesh Sh’vat.
Rabbi Eliyahu Ki Tov, in his Sefer HaToda’ah, recommends that we take the opportunity of Rosh Chodesh Sh’vat to re-experience this recommit- ment to Torah and Mitzvot, by accepting upon ourselves – each of us on our individual level – something new and extra to learn and a mitzva to be more meticulous about fulfilling.
For some it can be another shiur a week (maybe at the Israel Center) or an additional 10-15 minutes of Mishna review, Shulchan Aruch, a Mussar Sefer...
It can mean a deeper commitment to giving Tzedaka or avoiding Lashon HaRa or davening with more kavana or making brachot more carefully.
The main idea is to bring the Torah and the Jewish Calendar alive for ourselves. It isn’t a “once upon a time” book. We are supposed to relive and internalize and personalize the experience the events that occurred to Bnei Yisrael. This is the secret of the eternal nature of the Jewish People.

Rosh Chodesh is Shabbat either twice or three times a year. Average is 2.42 times a year. This includes a Shabbat-only Rosh Chodesh, as well as Friday- Shabbat and Shabbat-Sunday.

5763 began on a Shabbat (we don’t count that as a Rosh Chodesh). Aside from Sh’vat (Shabbat only), Rosh Chodesh IYAR will be Friday & Shabbat. And that’s it for this year - Rosh HaShana of 5764 will be a Shabbat.

Rosh Chodesh Sh’vat would have been Rosh HaShana La-Ilanot had Beit Shamai’s opinion prevailed.But then we couldn’t sing TU BiShvat higi’a...

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
At a crucial point in the fateful struggle to liberate Bnei Yisrael from Egyptian bondage, Hashem tells Moshe that He was not known to Abraham, Isaac, and Jacob by the Tetragrammaton Name (Ex. 6:3). In this passage and in the next four verses that follow, God reveals to Moshe His purpose in bringing Israel out of Egypt and into the Promised Land. But what is the significance of the different names by which God may appear and by which we may call upon Him?
In truth, each name refers to a different aspect or attribute of Hashem. According to Rashi, Hashem is explaining to Moshe the religious significance of this entirely new period in Jewish history which is now beginning with the Exodus. The Patriarchs experienced God primarily as a God (El Shaddai) who appears in visions and who makes long term promises which are not fulfilled in their lifetime (HIVTACHTI V'LO KIYAMTI), Now, however, begins a new era of fulfillment, of keeping promises, of carrying out the terms of the Covenant. This is signified by the Tetragrammaton which denotes His attribute of “faithfulness” (MIDAT AMI'T'YUT SHELI), a God who can be "trusted to verify His words" (NE'EMAN L'EMET D'VARI).
Rashi implies that one whose entire relationship with God is based solely on Divine
promises but who has never witnessed the fulfillment of these promises is lacking in his
religious maturity. For he has not experienced an essential aspect of God which is His
AMI'T'YUT, His "faithfulness." How fortunate then were the generation of the Exodus and those who entered and settled the Land! Not merely because they were now "free" or because they became "property owners", but because they had now experienced the
"faithful" God, the God who fulfills His promises.
What then shall we say of our generation that has seen a most astounding and unambiguous fulfillment of the Prophetic promise: (Deut. 30:3) in the reality of a Jewish State in Eretz Yisrael populated by over five million Jews? For close to 2000 years our people lived on promises of a Return. Now that the era of fulfillment is well underway, shouldn't every Jew alive today wish to be part of this spectacular revelation of God's "faithfulness" by coming to live in Israel? - Rabbi Shubert Spero, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in theOrthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • Amphibians; In Hebrew: DU-CHAI
As mentioned in the Sedra Summary, the sequence of the first three plagues include the attack on the waters of Egypt (most prominently, their precious Nile), the land itself, and the emergence from the water to a land attack. That second plague was perfectly assigned to one of the animals of this world that begin their life in the water, breathing through gills, and undergoes a metamorphosis to become a lung- breathing legged creature. We refer, of course, to the frog. But let’s back up a bit.
Amphibians include salamanders and newts (newts are generally considered to be a type of salamander, characterized by having a third stage of development bet- ween the aquatic “tadpole” stage and the lung-breathing adult. Newts in this “in between” stage are called efts - how’s that for a trivial piece of knowledge!) that resemble some lizards, and frogs and toads.
Among amphibians, there are over 400 known species of caudates (those with tails, salamanders & newts), and over 4000 species of anura (frogs & toads).
Toads generally have dry skin and shorter legs than frogs, with smoother, moist skin (and longer legs). Toads hop; frogs jump. Frogs usually live closer to water than toads. Whatever differences that can be described, there is a blurring of the dis- tinction because so many species vary from each other in many characteristics.
There are amphibians, for example, that never fully develop lungs. Most do. Repro- duction is of a certain type, but not without its exceptions. Etc.

DK commented that Rashi says that TANIN is a NACHASH. Previously, Rashi had clearly stated that the three signs G-d gave Moshe at the Bush were to be shown to the people of Israel. The signs for Par’o were apparently different. Nonetheless, we presented a piece on crocodillians in last week’s MRM”H column. Thank you, DK.

The largest frog in the world is the Goliath frog, weighing over 3 kilo and measuring more than 30cm long. (6½ lbs. and more than a foot long.) There are many species of very tiny frogs, measuring about 1 cm. They’d fit on a shekel coin with room to spare

From the Desk of the Director
Parshat Va'erah introduces us to the "Morasha" aspect of our relationship to Eretz Yisrael: Says Hashem to Moshe: "I will bring you to the Land …and I will give it you for a heritage -'Morasha' - I am the Lord" (Shmot 6:8).
This sentence calls to mind that, especially in this day and age, it is always profitable to remember the Source of our connection to the Land of Israel, and not to waver. Yet, when we contemplate the term "Morasha", we are forced to ask why the Torah did not use the word "Yerusha" - 'Inheritance' - to better express the essence of this relationship.
Perhaps this is because when Hashem says: "Ki Li Ha'aretz" - "For the Land is Mine" (Vayikra 25:23), it means that the Land is but entrusted to us. We are its keepers, not its owners. We do not really inherit the Land; we pass it on as a heritage to our children. Just as we teach our children the Torah which is called "Morasha Kehilat Ya'akov", so we are to educate future generations about the quintessential nature of the Land of Israel (Rav Bechiya).
The Emek Davar likens our link to Eretz Yisrael to that of the distant landlord, always longing to return. However, the process by which Hashem "brings" us to the Land is conditional on our creating a society where "I am the Lord" is the focal point. That too is something to remember.
Shabbat Shalom, Menachem Persoff, Director, Israel Center

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics
by Catriel Sugarman

intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

“...asher kid’shanu b’mitzvotav, v’tzivanu...”

I had been meaning to dedicate a "column" to answer questions that have come my way concerning various aspects of the Beit Hamikdash. I had thought to address these questions in the order received, but it seems that a reference I made in last week's Torah Tidbits generated a minor avalanche of phone calls and Emails. I had written about the Avodah of Haktarat Ketoret on the Mizbach Hazahav. "The officiating Kohein did not commence sprinkling (the Ketoret) until the Memuneh instructed him to do so. The Kohein stood to the east of the Mizbach Hazahav with his hands full of Ketoret. It is likely that, at this time, he recited the special blessing over the offering of the Ketoret." We-e-elll! What special blessing was that? Were there Berachot in the Beit Hamikdash? What were they like? Are some of those Berachot still in use today? Hence this week's topic:

Berachot in the Beit Hamikdash
A Baracha is a blessing recited before the fulfilling of a Mitzvah. The Gemara explains that a Beracha should be recited before every Mitzvah. The Rambam rules that, "just like a Beracha is made when someone derives enjoyment or benefit from something (e.g. drinking water), so in the same way, one is obligated to make a Beracha before fulfilling any Mitzvah… The Nusach - the formulation - of all the Berachot were laid down by Ezra and his court and (a private person) may not change them, add to them or delete anything from them... And anyone who changes the form as instituted by the sages errs…" (Hilchot Berachot 1:3,5)
In the Beit Hamikdash, not only complete Mitzvot "rated" Berachot of their own; but possibly even secondary preparations for the actual Mitzvah had their own Berachot as well. When I first started to make a serious study of the Rambam's Hilchot Ma'aseh Hakorbanot, I was startled to note the first Mishneh Lemelech, (one of the major classic commentaries).

"The Ramban wrote in his glosses on the Sefer Hamitzvot of the Rambam (Ikar 12), that all the Avodot such as the Yetzikot (pouring oil into the prepared mixture of flour and oil for Menachot - meal offerings), Belilot (mixing the flour and oil), Petita (breaking up the Matzot of a meal offering) or Melikot (the bird-sacrifice equivalent of Sh’chita) and other things of this nature (necessary steps in the Avodah, but not the complete Avodah) require that the officiating Kohein make a Beracha since he is performing a Mitzvah. The sage, the Ba'al Lev Samei'ach, disagrees with the Ramban. The Ba'al Lev Samei'ach posits that one makes a Beracha only on a "Major Avodah" and all the "Minor Avodot (such as those listed above) would be included in the one Beracha. But I (that is to say the Ba'al Mishneh Lemelech) do not know how one differentiates between a "Major Avodah" and a "Minor Avodah"… Maybe if one Kohein performed the entire Avodah, he could make do with one Beracha. But suppose several Kohanim were involved and each one did one ("minor") Avodah, shouldn't each Kohein make a Beracha on the Avodah that he himself did? And the Nusach of the Beracha seems (to include) Asher Kid’shanu Bikdushato Shel Aharon - he who sanctified us (the Kohanim) with the holiness of Aaron and commanded us to..."

This is the same Nusach that the Rambam quotes in the end of Hilchot Terumah and the beginning of Hilchot Bikkurim. All Berachot in the Beit Hamikdash that are particular to Kohanim in the Beit Hamikdash included Asher Kid’shanu Bikdushato Shel Aharon. Even today, the Beracha recited by the Kohanim in the Beit Kenesset, the very same Beracha voiced by their forefathers in the Beit Hamikdash before Birkat Kohanim, includes Asher Kideshanu Bikdushato Shel Aharon. But there was another, unique, addition to the to the Berachot in the Beit Hamikdash. The Mishna reads, "Before the concluding phrase of every Beracha voiced in the Mikdash, they used to say Min Ha'olam - 'from this existence', but after the heretics (a variant reading is 'Sadducees') corrupted themselves and claimed that there was only one existence (the Sadducees did not accept the doctrine of future resurrection and denied the immortality of the soul) - it was ordained that they should say, "Min Ha'olam Ve'ad Ha'olam." (Berachot 9:5) 'from this existence to eternal existence' (lit. 'from this world to that world')."
"And why this (unusual) response? Because it was not customary to answer 'Amen' in the Mikdash. And from where do we know that they did not answer 'Amen' in the Mikdash? Because it is written, 'Stand up and bless the Lord your G-d Min Ha'olam Ve'ad Ha'olam - from this existence to eternal existence - and let them say, 'Blessed be Thy glorious Name that is exalted above all blessing and praise.' That is to say, "Give Him praise after every blessing." (Ta'anit 16b. The Biblical reference is from Nehemiah 9:5)

After the said enactment of the sages, all Berachot recited in the Beit Hamikdash had the added phrase, "Min Ha'olam Ve'ad Ha'olam". The Berachot which applied only to Kohanim and their Avodot had the additional phrase, Asher Kid’shanu Bikdushato Shel Aharon. A non-Kohein in the Beit Hamikdash, if he had reason, would recite the appropriate Beracha and would include the phrase characterizing Berachot in the Beit Hamikdash, Min Ha'olam Ve'ad Ha'olam, but not Asher Kid’shanu Bikdushato Shel Aharon.

The Rambam in his Sefer Hamitzvot lists the 613 Mitzvot in order; 248 of them are Mitzvot Asei - positive commandments and 365 of them are Mitzvot Lo Ta'aseh - prohibitions. The twenty-eighth Mitzvat Asei - as per Shemot 30:7,8 - is for a kohein to burn Ketoret twice a day - morning and afternoon in the Mishkan and the Mikdash. The Sefer Hachinuch includes it in the Mitzvot of Parshat Tetzaveh (103) The Ramban concurs. Certainly the Mitzvah D'oraita of offering Ketoret on the Mizbach Hazahav in the Beit Hamikdash rated a Beracha of its own.

The Kohein stood to the east of the Mizbach Hazahav with his hands full of Ketoret. A bit nervously perhaps, he recited the unique Beracha for this Mitzvah. "Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid’shanu Bikdushato Shel Aharon, Vetzivanu Al Haktarat Haketoret." And since this was going to be the first and last time in his life that he would have the privilege of offering the Ketoret, with joy in his heart, he probably also recited the Shehecheyanu.

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 #53. 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.

Here’s another topic we’re revisiting, because it belongs to Parshat Va’eira, more than most. Not because these kind of words don’t show up in most other sedras, but they particularly stand out in this week’s sedra.

We’re talking about verbs with a past tense format that are switched to future tense because of the prefix of a VAV... AND the shift of the accent from MIL’EL to MILRA (from the next-to-the-last syllable to the last syllable).

If G-d were to say “I took the people out of Egypt”, the word would be ho-TZEI-ti. Accent on the pen- ultimate syllable. If the word were just prefixed with a VAV, but no accent switch - v’ho-TZEI-ti, it would mean “And I took (them) out”. But when G-d is promising to take us out in the (near) future, the correct word (for, And I will take...) is v’ho-tzei-TI. The accent shifts to the last syllable (i.e. the word is pronounced MILRA).

In the 3-pasuk portion of the set of promises G-d makes to the people through Moshe, we find the famous “Four Terms of Redemption”. In fact, there are really more than four terms - there are eight. But for this column, we are concerned with the fact that seven of the eight verbs have the accent switch - and that many people, especially those whose mother tongue is English, and who speak Yeshivish - have trouble pronouncing the words correctly.

v’ho-tzei-TI; v’hi-tzal-TI; v’ga’al-TI. These three from pasuk 6:6 - the promise of the Exodus. Then there are v’la-kach-TI, v’ha-YI-ti (the ex- ception to the switched-accents), vi-daTEM. These from the part of the prophecy that refers to the Sinai experience (6:7). And then, in 6:8, v’hei- vei-TI, v’na-ta-TI. These referring to our acquisi- tion of and living in the Land of Israel.

If a Baal Korei, reading the Torah, says v’ho-TZEI ti or v’na-TA-ti, etc., he should be stopped and asked to reread the word(s) correctly. This is so because the meaning of the words change with the improper accent.

If he reads v’ha-yi-TI (which is incorrect), he is not to be stopped, because the mis-accent does not change the meaning of the word.
It’s sort of like referring to the Polish people as the polish (pronounced like the cream for shining silver) people. That mispronunciation changes the meaning of the word. As apposed to calling Italians (the first I as in hit), Italians (with the first I as in kite). Either way, the word means the same thing - only one is the correct pronunciation and the other isn’t. But no change in meaning.

We should also remember that there is a proper way to correct a Baal Korei (usually the job of the gabbai), and an improper way to correct him. With several people yelling out a correction, there is liable to be some embarrassment to the Baal Korei. This should be avoided. Correcting properly calls for tact. Embarrassing someone is far more serious than a mispronounced word.

The Academiya L’Lashon HaIvrit makes Hebrew names for many things, including things that are well-known by their foreign names or brandnames. Push or kick scooters, known here as Korkinets, are called GALGILAYIM.

Parsha Pix
7 of the 10 images from the Davka Judaica graphic of the 10 plagues. To these 7 that appear in Va'eira is added the word BO, which is not only next week's sedra, but also the number 3 (2+1), the number of remaining plagues that are reported in Parshat BO.
Notice the Staff, prominent in the middle of the ParshaPix. Above it is a sword. This can represent Z'RO'A N'TUYA, the "outstretched arm" with which we were to be taken out of Egypt. Also, the sword is prominently mentioned in the Haftara as that which will befall Egypt.
Next to the staff and sword is... one of the pictorial TTriddles for this week. And about it is another. And, for that matter, right below it is another PPP element.
We have the four cups of wine corresponding to the Four Terms of Redemption, which we find at the beginning of the sedra.
Above the cups is an oven, into which some of the frogs went during the plague of the same name. Commentaries point to the mention of ovens as one of the examples of the miraculous nature of the plagues, since frogs would not naturally go into an oven.
Lower-right is the pictorial representation of Par'o's heart strengthening, as is mentioned in several places in the sedra and the next one.
Go to the upper-right and the emblem of the Hogwarts School. We can use it in a variety of ways (use your imagination if you choose this element from the PP with your children). How about this. Par'o's wizards might have been drop-outs from Hogwarts since they were not able to cope with the plague of KINIM. Whatever. Wizard-wizard. That's the connection.
Lower-left. The numbers with the plus signs - we’ll tell you, but make your children and/or Shabbat guests figure it out - is based on the korbanot in the Maftir. 2 daily T’midim and 2 Musafim of Shabbat, plus the Musaf of Rosh Chodesh, which is 2 bulls, 1 ram, 7 lambs, and a goat as a communal CHATAT.
Below the numbers are two other PPP elements. That’s a total of 6 mini-TTriddles or PPPs from this ParshaPix, in addition to whatever TTriddles are scattered around this issue of Torah Tidbits. Happy hunting and happy solving.

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 (Sh’mot) TTriddles:
[1] Five times with Moshe; once with whom?
[2] Who's door and candles in common with Yosef's?
[3] Twice in the sedra, 9 other times in the Torah, 3 more times in the rest of Tanach.
[4] He grew up and there was no what where and they gathered for what purpose

And the envelope please...
[1] There were several different attempts at this one. The official (but not the only possible) answer is S’NEH, bush (or thornbush). The word appears only six times in the Torah. Five of them are in the portion of the Burning Bush, including three times in the same pasuk, Sh’mot 3:2. The only other mention of the word is in Moshe’s bracha to the tribe(s) of Yosef, in V’zot HaBracha.
[2] No one got this one, and I thought it was pretty good. Several would-be solvers guessed correctly that the word DOOR referred to DOR, generation. But they all went in the direction of someone in the same generation as Yosef. The correct answer is Yehoshua — he, like Yosef, died at the age of 110, hence they shared the same number of candles on their birth- day cake, so to speak. Though they weren’t in the same generation, they do have something in common concerning DOR. The Torah tells us that Yosef died, as well as all of his generation. That wording and idea appears only one other place in Tanach — with Yehoshua. In each case, it represents a complete change-over from one generation to the next. Most often, there are people from the “previous” generation who live into the next one, etc.
[3] This one was solved by several solvers. It refers to ERETZ ZAVAT CHALAV UDVASH, a Land flowing with milk and honey. And it was restricted to those exact words, excluding variations on the same theme. The phrase appears twice in Sh’mot, nine other times in the Torah, and three more times in the rest of Tanach.
[4] This one refers to the phrase VAYHI BAYAMIM HAHEIM... And it was in those days... This is a fairly unusual phrase, occurring only three times in Tanach. The first time is in Sh’mot, where it is followed by the words VAYIGDAL MOSHE, and Moshe grew up. The second time is in Sho’f’tim (the Book, not the Sedra), where we are told that there was no (what?) king in (where?) Israel. In Shmuel Alef, the phrase is followed by “and the P’lishtim gathered to make war against Israel.
Honorable mentions to DAC, and to a first-time- solver, FG (who did have the right address).

This week's TTriddles:
[1] Last week & next week, this week
[2] They left some behind, but they didn't
[3] heart, #4, #5, #7
[4] Spared in the first; offered in the second

Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
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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

The Israel Center is looking for Sherut Leumi Girlsfor the year 2003/4to assist with its youth programs. Interested? Contact:Koranit: 055-952-930 or Chaim: 056-564-254, Fax: 02-566-0156 • koranit_lanksner@hotmail.com

To All of our Friends, B”H, the participants of the Israel Center’sBeit Kharkov project, have started a campaign of Kashering the kitchens of new olim from the FSU.
During this campaign we constantly come across dishes that will have to be thrown out or made into planters. Therefore, we’d be very happy to receive any donated dishes, pots, and old wedding gifts that aren’t in use and are just taking up extra storage space, because the new Olim have no means to purchase new dishes. Thank you • Donations can be made to theIsrael Center (att. Ahuva)22 Keren Hayesod, Jerusalem(tel. 566-7787 ext. 242)

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

Announcing our next TWO In -House Shabbatonim • Shabbat Parshat Vayakhel, SH’KALIM (Feb.28 - Mar.1) and Shabbat Parshat M’tzoraShabbat HaGadol (Apr.11-12) - Watch for detailsSign up early

Mid-Winter Mini-GET-AWAY to the Kibbutz Chafetz Chayim Guest House • Shabbat Shira - T”U B’SHVAT; Shabbat Parshat B’shalach, Friday-Shabbat, January 17-18 • Visit Israel’s largestcactus garden on Friday; Spend a wonderful, relaxing Shabbat • Full board accommodations • Shiurim • Lectures • Shabbat mini-tiyul, Scholars-in-Residence: Rabbi David & Linda Derovan, Special T”U B’SHVAT food and program; 480NIS per person, (non-members +20NIS - why not become a member?) • Limited number of places • Call NOW to register

Wed. January 8, 9:00am-1:00pm • Tiyul to...the Ticho Museum, Expert guide from the Israel Museum; unusual collection of Dr. Ticho’s Chanukiyot; Anna Ticho’s paintings • Beit HaRav Kook; Tour of his home and study; video of his life • the Museum of Psalms, Guided by the artist, Tzvi Berger • 36NIS for members (46 for non-members); Registrants will be told about meeting place. • Shulamit’s tiyulim are always treats;Come! you’ll surely enjoy her delicious sweets

Dream Vacation in Ein Gedi - The December dates came and went, but you’ve got another try at this “Dream Vacation” • SUN to WED, March 2-5; For details, either see the last few TTs,or wait a few weeks until we start putting the details in again. • Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Wheel Chair 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 caregivers) should call Shulamit at: 532-6454 or 050 937 932. We are arranging transportation in a special vehicle which can accommodate groups of 5 wheelchairs (and caregivers) at a time in each trip. Call NOW (Leave a message) Don't hesitate!

For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
David Citadel, Jerusalem, valid Jan. 3-4, 10-11, Shabbat, 1320NIS per couple, F/B
Dan Panorama, Jerusalem, valid Jan. 3-4, 10-11, SHABBAT - 880NIS per couple, F/B
Sheraton-Plaza, Jerusalem, valid Jan. 3-4, 10-11, SHABBAT - 1150NIS per couple, F/B
Renaissance, Jerusalem, valid thru January; 2 night package; 800NIS per couple, B/B; includes entrance to health club and indoor pool
Renaissance, Tel Aviv, valid thru Jan. ‘03, 2-night Midweek - 1280NIS per couple, H/B; incl. entrance to pool
Hyatt Regency, Dead Sea, valid Jan. 5-9, 12-16, Midweek - 625NIS per couple per night, H/B
Dan Accadia, Herzliya, valid Jan. 3-4, 10-11, SHABBAT 1270NIS per couple, F/B
Daniel, Herzliya , valid Jan. 12-16, 19-23, Midweek 585NIS per couple per night, B/B
EILAT - Midweek; prices are per couple per night
Sheraton-Moriah (Jan. 5-9, 12-15) 570NIS, H/B
Neptune (Jan. 5-9, 12-15) 475š, H/B
Dan (Jan. 5-8, 12-15) 580š, B/B
Princess (Jan. 5-9, 12-16) 490š, B/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT551
"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

Friday
The Israel Center is having an In-House Shabbaton this Shabbat, Parshat Va’eira - Rosh Chodesh Sh’vat. - People in walking distance are invited to join the Shabbaton participants at davening and for shiurim. - 4:20pm - Mincha - Kabbalat Shabbat - Maariv; 8:30pm (approx.) Shiur - Rabbi Aharon Adler, Oneg Shabbat

Shabbat Day
The Shabbaton continues...
7:30am - Pre-davening mini-shiur by Phil
8:00am - Shacharit...
11:30am (approx.) Shiur by Rabbi Aharon Adler
12:30pm - Mincha Gedola
3:15pm - Shiur on Parshat HaShavua - Rabbi Adler
4:15pm - Question & Answer session, refreshments (Mincha for those who haven’t yet davened)
5:20pm - Maariv & Havdala

Motza’ei Shabbat
Motza’ei Shabbat Parshat Va’eira, January 4th, 8:30pm • Guest shiur byHaRav Meir Goldvicht • Men & Women & students invited

Sunday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
5:35pm Maariv (correct for Cheshvan through T'TZAVEH)
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Sunday, January 5th, 8:00pm • ASTHMA, COLDS, FLU - a holistic approach with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
Sunday, January 5th, 7:30pm, For singles, their families and friends • Pushing past the Obstacles to Dating Success and Marriage featuring Dating Tips from Gila Manolsen (Head to Heart), Rosie Einhorn and Sherrie Zimmerman (Talking Tachlis, In the Beginning) • 45NIS • A project of Sasson V-Simcha - The Center for Jewish Marriage, Inc.

MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • 30 days hath Sh’vat...with Phil Chernofsky (Rabbi Leff’s shiur will resume IY”H on Jan. 20)
11:36am JAN 6 (men & women) • Jewish History - Bayit Sheni period: Under Felix, Under Nero with Dr. Henry Goldblum
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, January 6 & 13, 8:00pm • Mrs. Linda Derovan; a refresher course for women on Taharat HaMishpacha
NOT THIS WEEK • Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
Monday January 6th • 8:00-9:30pm • - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator • Join us at our next bi-weekly meeting

TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
The Yad Yaakov Center for Jewish Education classes at the Israel Center. The Unfolding Redemptive History of Israel in Biblical Texts with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call 051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Know your Siddur: Adom Olam • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time
(women only) with Raizel Zisk
Tuesday, January 7th, 8:00pm • Midrash: Myth, Legend, or History with Rabbi David J. Derovan

WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
RESUMES FEB. 12 • 10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • Contemporary Problems in Jewish Law: Religious and Secular Courts with Rabbi Macy Gordon - Rabbi Gordon’s upcoming topic: (Jan.15) Kosher Wills
NOT THIS WEEK 10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS members/25NIS non-members
Wednesday, January 8th • Root & Branch Association in cooperation with the Israel Center • Root & Branch Lecture Series:
6:00pm: “How Politicians Deceive the Public about a Palestinian State”, Professor Paul Eidelberg, President, Yamin Israel Party and Foundation for Constitutional Democracy
7:30pm: “Can Israel Remain A Jewish State?”, Ms. Eleonora Shifrin Chairwoman, Yamin Yisrael Party • Info: rb@rb.org.il • All in English • NIS25 per person (for any and all lectures)
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets - Rambam's Guide for the Perplexed - Now studying: Rambam's approach to Darchei Emori and Segula; Ramban's Commentary on the Torah and its Wellsprings - Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Please note: The Israel Center Cafe will be open on Wednesday, Jan. 8 - 10:00am to 9:00pm for snacks and meals. Enjoy

THURSDAY
10:30am • Themes in Sefer B'reishit with Rabbi David J. Derovan • Regular fee • No charge for volunteers
Thursday, January 9th, 10:00am to 12:30pm • Free Legal Counseling: Questions on Pre-Nuptial Agreements and Spousal Property Rights • Please call 02-623-6841 for appt. - Although this activity is taking place at the Center, it is called to your attentionthat the Israel Center has no participation in this activity in any manner or form
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and... with Phil
Thursdays at 7:30pm • The Israel Center Men and Boy's choir • Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
The Alliance, Jewish Young Adults - Monthly lectures at the Israel Center; Jewish Statesmanship by Prof. Paul Eidelberg; Thu. January 9th, 8:00pmThe Palestinian Issue: An Alternative, Call 053-594-535 for further details
NOT THIS WEEK Thursday, 8:00pm • Curing the Jewish Heart • Lecture series on Lessons from History & Zionism with Eli Yosef
10:10-11:00pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live or archived www.israelnationalnews.com

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

Upcoming at the Israel Center
Motza’ei Shabbat, Jan 11, 8:30pm • While the country will be going to the polls on January 28th,we at the Center will be voting earlier at Howie Kahn’s Musical Elections:JEW1SH MUS1C of the 60s & 70s • The audience will vote for its favorite song of each group, favorite performer, and favorite song overall. While the votes are being tallied, there will be a sing-a-long of American popular Top Ten Hits. After the results are announced, we will conclude the evening with many Carlebach classics.
Howie’s show consists of a revised program format with both old and never-before-seen new material. • Admission: 35NIS (40NIS for non-members) • “A splendid time is guaranteed for all”
Sunday, January 12, 8:00pm Sarah Yehudit Schneider will speak on her book, "Kabbalistic Writings on the Nature of Masculine and Feminine"
Motza’Sh, January 18th, 8:00pm • Lenny Solomon in Concert featuring his latest CD of Chassidic music and much more...
Tueday, January 21, 8:00pm, Our Friends the Chinese; How Chinese Society looks at Israel and the Jews with Gustavo Pereddnik

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Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
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