Halachic Times for Jerusalem Israel Summer Time
Correct for TT #580 • Ranges are for THU-THU, 9 Av - 16 Av - August 7 - 14
Jerusalem times for Tish'a b'Av: Fast begins Wed. 7:30pm, fast ends Thu. 8:00pm (some say 8:10pm)
Candle lighting - 6:55pm (earliest - 6:06pm)
Havdala - 8:10pm (Rabbeinu Tam - 8:46pm)
Earliest Shacharit 5:04-5:09am
Sunrise - 5:58-6:03pm
Sof Z'man Kri'at Sh'ma - 9:21-9:23am (8:31-8:34am)
Sof Z'man Shacharit - 10:29-10:30am (9:55-9:57am)
Chatzot (halachic noon) - 12:45-12:44pm
Mincha Gedola (earliest Mincha) - 1:19-1:18pm
Plag Mincha - 6:06½ - 6:01pm
Sunset - 7:36 - 7:29pm (7:31-7:24½pm)

Shabbat times for other cities: (Matot Masei)
Candles (earliest) city Shabbat out
7:12pm (6:08) Raanana 8:11pm
7:11pm (6:07) Beit Shemesh 8:09pm
7:12pm (6:08) Netanya 8:11pm
7:12pm (6:08) Rehovot 8:11pm
6:52pm (6:08) Petach Tikva 8:11pm
7:11pm (6:07) Modi'in area 8:10pm
7:11pm (6:07) Be'er Sheva 8:09pm
7:10pm (6:06) Gush Etzion 8:10pm
7:11pm (6:07) Ginot Shomron 8:10pm
6:55pm (6:06) Maale Adumim 8:08pm
7:06pm (6:07) Tzfat 8:12pm
7:10pm (6:06) K4 & Hevron 8:11pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset.

All other places at some height above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

Also realize that Sfardim and Ashkenazim often has differences in minhag.

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.
The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

Kiddush L’vana UPDATE: Those who follow Minhag Yerushalayim seriously” will have already said KL this month, with the first opportunity on Motza’ei Shabbat Chazon.First op for the 7-day minhag is/was Tuesday night, August 5th, but 7-day people probably wait until after 9Av, like most people. Reminder: It is preferable to say KL after breaking one’s fast. It will also be common for people to wait until Motza’ei Shabbat Nachamu. That’s what most KL-saying Jews will do.
Last opportunity for KL is 14d 18h 22m after the previous molad (or before the next one - same thing), which comes to Tuesday, August 12th, 10:00pm.
Note that in England, the last op is 8:00pm, which is before sunset, which means that the last op is Monday night, all night. Similarly in North America. This happens sometimes: different nights.

LEAD TIDBIT:
Tochacha by any other name
The large passages of reproach in B’CHUKOTAI and KI TAVO that we know as TOCHACHA are not the only parts of the Torah that issue sharp warnings to the people not to stray from our belief and commitment to G-d. The second parsha of the SH’MA is a good example of another “Tochacha”, although we don’t identify it as such.

In last week’s sedra, the focus on the Sin of the Spies and the consequences of that terrible episode, serve as “Tochacha” for us, especially right before Tish’a b’Av. And the same can definitely be said for the part of Va’etchanan that is used as the Torah reading for Tish’a b’Av morning. When you have children and grandchildren and are established in the land, and you become decadent and turn to idolatry... [Note that it doesn’t say, IF... it says WHEN. G-d is saying that it will happen (doesn’t have to, we still have free choice to remain faithful to G-d).] If (or when) that happens, we will soon be lost from this land, we will be destroyed. The remnant of our people who will be scattered through- out the world shall return to G-d...

That’s the first part of the passage. But look at the rest. The majority of the Tish’a b’Av reading. G-d will not abandon you... Has any nation ever heard of a people with such a close relationship with G-d... G-d loved your ancestors and chose their children... took us out of Egypt, we are the ones who were shown and know that G-d is Supreme... G-d will provide for you...

Every word of reproach contains, is preceded by, or followed by uplifting messages and promises.

Sedra-Stats
45th of 54 sedras; 2nd of 11 in D'varim
Written on 249 lines in a Sefer Torah, rank: 7th
21 Parshiyot; 5 open, 16 closed, rank: 7th (tied)
122 p'sukim - ranks 17th (2nd in D'varim)same as Vayak'hel & Ki Tavo,but Va'etchanan is larger
1878 words; ranks 10th (2nd in D'varim)
7343 letters; ranks 10th (2nd in D'varim)
Va'etchanan's p'sukim are longer than average, hence the jump from 17th to 10th in rank.

Mitzvot
12 of the 613 mitzvot, 8 positive and 4 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).
[P>a:b] and [S>a:b] indicate start of a parsha p’tucha or s’tuma respectively. a:b is perek and pasuk of the parsha.

Kohen - First Aliya - 11 p'sukim - 3:23-4:4
[S>3:23] Moshe Rabeinu continues his farewell words to the People. He tells them that he had asked G-d to rescind His decree banning Moshe from entry into the Land of Israel.
SDT The proper method of Jewish prayer is to first say words of praise about G-d, then make requests of Him. This is the structure of the Amida. We learn this from Moshe Rabeinu who first says that G-d has begun to reveal His greatness to Moshe... and then Moshe asked to be allowed to enter the Land.

SDT The Baal Shem Tov commented that Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d Himself, used the term "You have begun to show me Your greatness..." The more one learns Torah, the more one learns about G-d, the more one will realize that he has just begun to understand Who G-d is.

G-d refused this request and forbade Moshe to ask again. Moshe ascended a mountain from where he saw the Land. G-d then told him to transfer the authority of leadership to Yehoshua.

According to the Vilna Gaon's analysis of D'varim, this ends the first section of Moshe's message to the People.

[P>4:1] He (Moshe) next proceeds to review the laws and statutes (Torah and mitzvot) by which the people are now to live... in Eretz Yisrael.

Neither should the Torah be added to nor detracted from [these are counted elsewhere as mitzvot].

Another warning against idolatry follows. Then, "And you who cling to G-d are all alive today". (The Gemara teaches that this is one of the many references to T'CHIYAT HAMEITIM in the Torah.)

MITZVA WATCH
The twin prohibitions of neither adding nor subtracting from the Torah, are mentioned in VaEtchanan and again in R'ei (where they are counted among the 613).

The Vilna Gaon points out that the plural form is used one time and the singular form is used in the other case. This, he says, alludes to two different aspects of these prohibitions. It is forbidden to add to or subtract from a particular mitzva - for example, one may not take 5 species or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog". Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic mitzva as a Torah law, or vice versa, would be an example of the other aspect of these prohibitions. The spirit of these prohibitions (if not the actual definitions) would include treating (and/or teaching) a CHUMRA as if it were required, or vice versa (claiming that something that is prohibited is "only" a chumra). Aside from people who intentionally do this (very wrong), it is more common to find people doing it one way or the other inadvertently, either because of ignorance or because of a sincere (but slightly misguided) desire to enhance the observance of mitzvot. This is especially important for parents and teachers of young children.

Don’t say ASUR if you mean, strictly speaking it isn’t actually forbidden, but it is considered a proper thing to abstain for doing such and such. It sounds more complicated, but it is more “honest” and therefore it is the more proper way to transmit Torah to your children and students.

Levi - Second Aliya - 36 p'sukim - 4:5-40
Once again, Moshe emphasizes that the mitzvot are meant to be kept in Eretz Yisrael. (This not only apply to Land-related mitzvot, but to the entire range of mitzvot.)

There is repeated reference in the book of D'varim, and especially in Parshat VaEtchanan, to Eretz Yisrael being THE reason for our having been taken out of Egypt, formed into a Nation, and given the Torah and mitzvot.

Prolonged exile has taught us that the Torah can be kept, must be kept, no matter where a Jew finds himself. This was one of the reasons that the Torah was given at Sinai, prior to entry into the Land. On the other hand, one should not lose sight of the fact, repeated often by Moshe Rabeinu in D'varim, that G-d has always intended us to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep in Israel than outside? YES. But maybe more significantly, every mitzva - even those that are performed all over the world, can reach their full potential ONLY in Israel. This is a message that each of us has to realize, understand, and internalize. Then we must spread this message to family and friends abroad who feel that they "have everything we need to be fully Jewish" in their respective religious communities around the world. AND the vital significance of Torah AND Israel to our lives as Jews must be taught to those less committed Jews here in Israel and abroad.

On the other hand, we must not forget that Israel today is not the realization of the Dream, but rather a step on the road to the Complete Redemption, the restoration of Zion and Jerusalem, the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea helps us refocus after the mourning period that ends with the 10th of Av, and is an appropriate theme to usher in the period of consolation and repentance.

Let’s put it like this: T’rumot and Maasrot - do not apply outside of Israel. Are observed in real but token fashion in Israel today. Will be able to be fully observed when Yovel comes back into active observance, when we will have a Sanhedrin, ability to become TAHOR from all forms of defilement, etc.

Shabbat: Observance in Chutz LaAretz required. Potential maximum fulfillment of the mitzva 70%. In Eretz Yisrael today: max. possible fulfillment is 80-85% (percentages are made up for effect. Maybe the real numbers are 40% and 80%. The point is that Eretz Yisrael is where G-d has always wanted us to be. That means something even in our time). IY”H in the time of the Mikdash, etc. Max. potential of fulfillment of Shabbat and all other mitzvot - 100%.

We must be careful to preserve and perform the mitzvot because (among other reasons) it is the mitzvot that project Judaism as an intelligent religion to the nations of the world. This in turn, sanctifies G-d's Name. We must be infinitely careful to remember and transmit to our children, the "Sinai Experience".
Moshe describes for the new generation the details of Matan Torah. He includes a specific warning against the potentially idolatrous thoughts caused by the combination of the magnificent, tangible universe in which we live and the Invisible G-d.

G-d had taken us out of Egypt in order to make us His Nation. He got angry at me, says Moshe, and forbade me to enter the Land. Again, Moshe warns the People against abandoning the covenant with G-d after his (Moshe's) passing.

[P>4:25] The next portion is read on Tish'a b'Av morning... In spite of the many warnings against idolatry, Moshe prophesies (predicts) that there will come a time when the People will turn from G-d and be exiled from their Land. It will then come to pass that the People will seek out G-d and return to Him. Moshe emphasizes the unique- ness of the People of Israel and their special relationship with G-d and beseeches the People to remain faithful to Torah and mitzvot. One can hear a pleading in his voice, as if he is begging the people not to go in the direction of his prophecy.

This theme is oft-repeated in the Torah. Do what G-d asks of you. Don’t turn away from Him. If you remain faithful to Him, wonderful things will happen to and for you. If you turn away from Him, terrible things will happen. You will turn away from Him; terrible things will happen; and then you will turn back to Him...

The Torah keeps presenting this to us, several times. And we read through the entire Torah in a year and we read the Torah year after year, and we hear the prophecies and the challenges and the commandments. So, nu, already!

Shlishi - Third Aliya - 9 p'sukim - 4:41-49
[P>4:41] Although the cities of refuge will not function as such until conquest and settlement of Eretz Yisrael, Moshe (with enthusiasm to do G-d's bidding) designates the 3 cities on the East Bank - Betzer in the Mishor Wilderness, area for Reuven, Ramot in the Gil'ad area for Gad, and Golan in the Bashan area for Menashe.

These (the mitzvot about to be presented) were taught by Moshe to the People following the Exodus in the lands on the East Bank of the Jordan.
(Note the detail in the description of the location of the people, the repetition of their successes in conquering the "east bank" lands. Perhaps it is meant to be encouraging to the people.)

V'zot HaTorah... said when the Torah is lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD MOSHE are added. That phrase appears 4 times in Bamidbar, but 9:23 seems the one from which it is taken.

There is a halachic principle that frowns upon quoting partial p’sukim. Most people are not “makpid” on this when it comes to traditional phrases in davening, but some people are. What they do when the Torah is picked up is either say just D’varim 4:44 and not add AL PI HASHEM B’YAD MOSHE or they will add the whole Bamidbar 9:23 to D’varim 4:44. (I know people of all three practices - PC.) This same “hak- pada” lead people to begin Friday night Kiddush with VAYAR ELOKIM... the beginning of B’reishit 1:31. In this case, some have the custom to leave the Kiddush cup on the table for the first part of the pasuk and to lift it for VAYEHI EREV VAYEHI VOKER...

On another note... GOLAN, one of the three east bank cities of refuge, is taken by commentaries as a play on the word GOLA, exile, the term used for being sent to an IR MIKLAT. Baal HaTurim notes the proximity of the name GOLAN to V’ZOT HABRACHA teaches us that a person must exile himself to a place of Torah, if necessary, to be able to draw from that source of Life.

R'VI'I - Fourth Aliya - 18 p'sukim - 5:1-18
[P>5:1] Moshe begins the review of mitzvot with a restatement of the Aseret HaDibrot. He emphasizes that the Covenant at Sinai was not just between G-d and the previous generation, but between G-d and all generations of Jews to come.

MITZVA WATCH
The most well-known difference between the two presentations of the Aseret HaDidrot is "Shamor v'Zachor" of Shabbat. Generally, "Zachor" is interpreted as referring to the positive mitzvot and aspects of Shabbat, whereas "Shamor" is taken as warning against violation of prohibitions. The traditional minimum of two Shabbat candles (although one candle would satisfy the halacha), are said to represent these two facets of Shabbat.

It is the intertwined nature of the positive aspects of Shabbat and its prohibitions that is "responsible" for Kiddush on Friday night being obligatory upon women. Rather than treat Kiddush as a pure "time-related positive mitzva" which would (probably) mean that women would be exempt, we view Kiddush as part of the whole Shabbat package, which means full and equal obligation for men and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are inseparable.

Following the same idea through to Havdala, we have a dispute among authorities as to whether women are obligated. Majority opinion views Havdala as the Shabbat-ending counterpart of Kiddush, and claims that women are obligated on Havdala. A minority opinion sees Havdala as detached from Shabbat, which gives it more of a time-related positive nature, and claims that women are exempt. The conclusion in halacha is that women must treat Havdala as an obligation, but should hear it being said by a man, if possible. If not, a woman must "do" Havdala on her own. (Additional questions exist concerning both b'samim and the candle vis-a-vis women, which provide additional reasons to prefer hearing Havdala from a man.)

On a hashkafa level, we can see the prohibitions of Shabbat as more than a restricting list of DON’Ts. Abstention from Melacha can be seen as Dayan Grunfeld puts it in The Sabbath — as laying G-d’s gifts of creative activity at His feet (so to speak) in homage to the Creator and Master of All. This, on a weekly basis, so that we will not take these gifts for granted nor assume that our abilities and talents are self-produced. There is a subtle differ- ence between not doing Melacha and abstaining from Melacha. If we under- stand and appreciate the distinction, our Shabbat observance and enjoy- ment can be greatly enhanced.

MITZVA WATCH
The Aseret HaDibrot in Yitro contains 14 of the 613 mitzvot. (The 2nd com- mandment has 4 prohibitions related to idolatry, the 4th has two mitzvot related to Shabbat, and one each from the other 8.) The first 9 commandments in Va'etchanan contain the same 13 mitzvot as their counterparts in Yitro. Those mitzvot are counted from Yitro. The 10th is worded differently here and is counted separately (in addition to "Thou shalt not covet") against "lust and unhealthy desire" [416,L266]. The mitzva here deals exclusively with thoughts and feelings; its counterpart in Yitro involves acting on those feelings. V'LO TIT'AVEH in a way, completes a set of prohibitions, that starts with obviously sinful acts - murder, stealing, etc. to a feeling in the heart (LO TACHMOD) which can, and often does, lead to acts which are "milder", but nonetheless "problem- atic". For example, if a person is jealous of a friend's sweater, and comments about it often enough, the friend might just feel uncomfortable enough to give it to the jealous friend. Nothing wrong, per se, in compliment- ing someone's sweater, but in this case it is part of the prohibition of LO TACHMOD. And V'LO TIT'AVEH is the feelings even without anything else.

The Aseret HaDibrot lay out in the following manner:
[S>5:6] Anochi and Lo Yi-h’yeh L’cha, which we consider the first two “dibrot” are contained within a single parsha s’tuma. [S>5:11] The prohibi- tion against taking G-d’s name in vain (vain oaths) is it’s own parsha s’tuma. [S>5:12] The Shabbat commandment is its own parsha s’tuma. Not only does this command begin with SHAMOR (in contrast to ZACHOR of Yitro), but the “reason” for Shabbat given here is to serve as a reminder of having been slaves and having been freed by G-d (in contrast to Creation as the “reason” in the Yitro version). [S>5:16] Honor- ing parents is a s’tuma. [S>5:17] No murder, [S>5:17] No adultery, [S>5:17] No stealing (kidnapping), [S>5:17] No false witness. These four dibrot are each a separate parsha s’tuma, all in the same pasuk! [S>5:18] Not to covet another’s wife and [S>5:18] not to lust after anything that another person possesses are each a s’tuma, from the same pasuk, and counting as a single (the 10th) dibra (or dibur). In general, we see that Dibrot, Parshiyot, and P’sukim don’t match or line up the way one might have expected.

Chamishi - Fifth Aliya - 15 p'sukim - 5:19-6:3
[S>5:19] Moshe next reminds the People that those who were present at Matan Torah were afraid to continue hearing G-d's Voice and agreed to listen to the words of a prophet speaking in G-d's Name in lieu of direct communication.

This is a very crucial episode in understanding our Chain of Tradition and the method of transmission of the Oral Law. It made not only Moshe Rabeinu vital to our understanding G-d's Word, but so too the Moshe Rabeinus of every generation. This is so for prophets, during the period in Jewish History when we had prophecy, but it also extends to this day in the way Tradition is passed from one generation to the next. We can say that we have a serious obligation to accept Torah from our parents and teachers, precisely because those that stood at Sinai did not want to hear G-d's voice directly beyond the first two commandments.
Moshe emphasizes that G-d agreed to the People's request.

And yet again, Moshe links observance of mitzvot with the only proper environment for Jewish life - Eretz Yisrael. (This idea is actually expressed in THREE different ways in the final p'sukim of this Aliya.)

Shishi - Sixth Aliya - 22 p'sukim - 6:4-25
[P>6:4] The first portion of this Aliya is the first parsha of SH’MA. "...HaShem is One." This statement of Jewish faith is also considered the mitzva to believe in the unity and uniqueness of G-d [417,A2]. Note that G-d's unity is also part of the mitzva to believe in Him [25,A1], but warrants its own mitzva to emphasize this essential element of belief, in contrast to many religions.

"Love" G-d with your entire being [418, A3]. (Many mitzvot, Jewish practices and attitudes are considered manifestations of Love of G-d.) We must study and teach Torah [419,A11] (for practical purposes AND purely for the sake of learning). We are to recite the Shma twice daily [420,A10], wear T'filin on the arm [421, A13] and above the center of the forehead [422,A12], and put a mezuza on our doorposts [423,A15].

SDT The mitzva of Learning and Teaching Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar Torah and you both have fulfilled V'SHINANTAM L'VANECHA. But, tell that same Dvar Torah in an animated way that shows love of G-d and that ignites the emotion of the listener, so that he not only adds to his knowledge of Torah, but his excitement and enthusiasm for Torah and Mitzvot has increased, then you have fulfilled an additional mitzva, V'AHAVTA ET HASHEM ELOKECHA, to love G-d with all your heart (Sefer HaChareidim).

We can generalize this aspect of AHAVAT HASHEM to include all mitzvot. Shabbat, for example. Someone can go through all the motions and not violate the Shabbat; do it with love and that fulfills V’AHAVTA.

[S>6:10] Now we are issued another warning. You’ll go into Eretz Yisrael, have big homes filled with all good things, that you did not work for... Still rememner that G-d took you out of Egypt... don’t turn away from Him...

[S>6:16] Do not test G-d... Understood as the prohibition of overly challenging a true prophet and demanding signs from him [424,L64]. Keep the mitzvot... be straight with G-d... so that things will be good for you in Eretz Yisrael...

[S>6:20] When your child will ask you tomorrow... tell him “we were slaves to Par’o in Egypt and G-d took us out... and He commanded us... and it will do us good to listen...

Sh'vi'i - Seventh Aliya - 11 p'sukim - 7:1-11
[S>7:1] Finally, Moshe tells the People that the nations in Eretz Yisrael whom we will encounter are mightier than Israel. But G-d will give them over into Israel's hands. We are required to destroy the "Seven Nations" [425, A187], not to show mercy to idolaters in the Land [426,L50], and certainly not to intermarry with them [427,L52] or any other non-Jews.

Regardless of how secure one is in one's belief, intermarriage and other close contact with alien cultures will have an adverse effect upon the individual Jew and on the Jewish People. In addition to the Torah- prohibition against intermarriage, there are many Rabbinic prohibitions geared to restrict social contact.
We must destroy the idolatry in the Land. We must always keep in mind the basis upon which G-d has built His relationship with us.

It is because of G-d's love for us and His promises to our ancestors that He has taken us out of Egypt.

Know that G-d is trustworthy to keep His promises and reward those who properly follow His ways, as well as punish those who do not.

The final 3 p'sukim of the sedra are reread for the Maftir. The honor of Maftir for Shabbat Nachamu is usually accorded the rabbi or a prominent member of the shul.

Haftara - 26 p'sukim - Yeshayahu 40:1-26
All seven Haftaras of Consolation, which will be read from after Tish'a b'Av until right before Rosh HaShana - come from the book of Yeshayahu, and the first word of the first of the seven, gives us the name of this Shabbat, Nachamu. Yeshayahu as a prophet of destruction and Divine punishment for faithlessness, can be seen in ch.1 which was the haftara last Shabbat and in subsequent chapters through #39. With our haftara this week, ch. 40, we see another side of the prophet.

G-d commands the prophets (thru Yeshayahu) to bring the message of comfort and the end of Babylonian captivity. How appropriate a choice as the haftara for the Shabbat following Tish'a b'Av.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 196 (part two) • Persons Ineligible to Participate in a Sale
We are continuing with the sales of a minor, this time dealing with personal property.

The transactions entered into by a minor less than six years of age, whether of real estate or personal property, are a nullity since it is required that a person entering into a sales transaction have the mental capacity to comprehend some rudiments of the transaction, and the halachah presumes that such a child lacks the requisite mental capacity.

A minor over the age of six years and up until the age of majority may enter into a sale or purchase transaction for personal property, or give a gift of personal property. It is assumed that a person does not give a gift to the recipient unless the recipient has done something for the donor. This is also done under the guise of helping the minor to sustain himself. Also, upholding the person's gifts enable his words to carry weight with his relatives, friends, and neighbors. This holds true if it can be demonstrated that he has some under- standing of the purchase, the sale, or the giving of a gift. The minor should be examined by Beth Din to see if he has the requisite understanding.

There is an opinion that after the age of six years and until he attains the age of ten years, he can transfer and acquire personal property provided he understands the nature of the transaction. After the age of ten years and until he attains his majority (when he reaches thirteen years and a day), he may enter into a sales transaction, whether as the buyer or the seller, without having to demonstrate that he understands the basic terms of the transaction, unless it is shown that he does not understand the nature of the transaction.

Regarding the gifts given by a minor, it does not matter whether the gift is substantial or of small value, or whether the gift is made while he is healthy or in apprehension of imminent death. Gifts made in anticipation of imminent death have special considerations given to them, and every effort is made to sustain them.

The minor may not sell any part of the estate that he inherited that must be set aside to support the females in the family.

Any sale of real estate and/or of things attached thereto, or lease of real estate, entered into by a minor is void, according to both Torah law and Rabbinic law, if the minor is the seller or lessor. This applies to his sale of real estate previously acquired by the minor through a gift, (other than by inheritance from his mother or father) or acquired for him by a guardian who is no longer his guardian. This is true whether the minor sells the real estate or gives it away as a gift, even as a gift made in apprehension of imminent death. Nor does it matter if the minor is highly intelligent and comprehends the nature of the transaction. The minor can void the sale of real estate while yet a minor and until a short period of time after he attains his majority.

Beth Din must determine what is a reasonable time in each case.

There is a difference of opinion among the authorities as to whether the loans made to a minor must be repaid by him when he attains his majority; One opinion holds that he must repay the loans when he attains his majority. Otherwise, it will be impossible for him to sustain himself if he does not have the money to buy food and clothing while he is a minor. The other view holds that if the lender can collect on the loan made to a minor, the latter will waste the assets of the estate while a minor by borrowing for nonessential items and have to repay when he attains his majority. A third view offers a compromise and holds that if the minor borrowed for essential things, the creditor must be repaid, while if the matters were not for essential things, the minor need not pay back the creditor. According to this view, the burden of proof is on the creditor to prove that the loan was used to purchase essential items for the minor.

We turn now to the sales of a deaf-mute, who is similar in many ways in halachah to a minor. According to Torah law, the deaf- mute is in the same category as a minor and cannot enter into a sales transaction.

However, the Rabbis decreed that the deaf- mute may enter into a sales transaction to sell or purchase personal property, as may a minor over the age of six years. Included in this category are those who can speak but cannot hear at all, even when one yells at them. One who hears but cannot speak, whether from birth or because of a sickness, is not in the category of a deaf-mute; he may enter into all types of sales or purchase transactions for personal property as well as for real property and may make gifts of these items. This assumes that he was examined to see if he comprehended the transaction or else that he communicated in writing. One who hears with a hearing aid is the same as any other normal person.

Transactions in personal property may be concluded by a deaf-mute using sign language and understood by the other participants to the transaction if, to the satisfaction of those present, he understood the nature of the transaction and the terms thereof. They may not, however, enter into sales or purchases of real property.

The third category of those who do not have full power to enter into certain transactions to protect them is the mentally deficient person. The sales and purchases, as well as the gifts, made by a mentally deficient person are a nullity, whether regarding real estate or personal property.

If the Beth Din decides that it is advantageous for them to enter into a transaction, it should appoint a guardian for the property of the mentally deficient person.
Persons who suffer from temporary disability, such as epileptics, can conduct all business transactions except during the time that they are under seizure.

Similarly, a person who is mentally unstable but has lucid moments can conduct business transactions during the lucid moments. Such a person should enter into a transaction only if there are witnesses present to testify that the transaction was entered into while he was lucid and that he comprehended its nature and terms. If there are two witnesses who testify that he was lucid and two witnesses testify that he was not lucid when he sold the item, and if the transaction involves personal property and the buyer took possession of the property, the transaction will not be rescinded. However, if it involves real estate, the transaction will be rescinded.

The sales transaction of a person who is intoxicated is the same as for any normal person. However, if he is so drunk that he cannot understand the nature or terms of the transaction, his actions are a nullity.

Ritual law prohibits the sale or purchase of an item on the Sabbath or Holy Day; If a person did enter into a sale or purchase on the Sabbath or Holy Days the transaction is binding, although the violater will be punished for the transgression. When there is a written memorandum of the transaction, it uses the date following the date of the Sabbath or Holy Day.

The subject matter of this lesson is more fully presented in Volume VII Chapters 235 of"A Restatement of Rabbinic Civil Law" by E. 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
Blessing on the Birth of a Baby
The Shulchan Arukh rules that on the birth of a baby boy, the parents bless "Hatov vehametiv", thanking HaShem who is good and does good (SA OC 223:1). This is the blessing said on a blessed event which is common to several individuals (SA OC 222:1). The Mishna Berura explains that the boy is a blessing to both father and mother.

What about a baby girl? We can learn from the Mishna Berura (223:2) that each parent makes a benediction on this blessed event as well. But in this case, the blessing is "Shehecheyanu", thanking HaShem for bringing them to this joyful day (See Vezot HaBerakha chapter 18 p. 169).

We see that whether the new baby is a son or a daughter, he or she is considered a special blessing to both parents, and a benediction is made. Why then is the blessing different? We can learn from a parallel law in the same section of the Shulchan Arukh.

In chapter 221:2, the Shulchan Arukh discusses the blessing made on rain which falls after a drought. He writes that a person who owns a field in partnership with someone else says "Hatov vehametiv". But someone who has his own field says "Shehecheyanu". Even if all of his neighbors also have fields, each one says "Shehechayanu", because each one experiences the blessing in a distinct way, on his own distinct freehold.

It seems that while both father and mother rejoice alike in both daughter and son, there is a subtle but profound difference in the experience. The joy the parents experience in the son is in partnership. The mother usually provides the most care; the father is the primary role model and is also uniquely responsible for the boy's Torah education (SA YD 245:1).

The joy the parents experience in the daughter is comparatively distinct. One understanding is that it is due to the special bond of the mother with a daughter. The mother is often the caretaker, role model, and confidante of the daughter. The unique psychic and spiritual connection between them is something that the father can never completely understand or experience. His joy in his daughter will always be quite different than that of his wife. For this reason, each parent says "Shehecheyanu" separately on the joyful event.

This column is dedicated in honor of the birth of our new daughter, Nechama Chaya, born on Shabbat Balak.

My wife Attara and I blessed a joyful "Shehecheyanu" when we first saw her, and we continue to thank HaShem, Who brought us and the rest of our family to this wonderful time.

“Meaning in Mitzvot” is undergoing intensive editing; to be followed IYH by printing. With the help of loyal supporters, we hope to have the book out by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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

MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Rite and Reason
4. Torah from Nature
5. Candle by Day
6. MicroUlpan
7. Torah Tidbits this 'n that
8. From Aloh Naaleh
9. From the desk of the director

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

Q Someone promised to make a donation to a school, but he has not yet fulfilled his promise? Can this be enforced? Can I cite retribution if he does not agree to keep his promise?
A Before we get into the particulars of the case, we should note that a Jew should always take great care to keep his word in monetary matters, as well as other matters (see Bava Metzia 49a). However, the demands that a person should make on himself and the ones others can enforce over him are two separate things.
In general there is a concept that Beit Din can force someone to fulfill his tzedaka obligations properly (Shulchan Aruch 248:1). The classic case is where one did not make a pledge, but that the authorities in charge of tzedaka assessed that he should be giving a certain amount. Most poskim seem to assume that the same is true if one made a specific pledge to give tzedaka even if it is beyond his minimum requirement (see Tzedaka U'mishpat 1:(31)), as one's pledges are called nidrei (oaths of) tzedaka and are binding like oaths. But one should understand what we are talking about. This coercion is not the right of a specific expected recipient to enforce that which is his by right. Rather it is the authority of beit din to see to it that people are fulfilling the mitzvot they should. We are not in the practice, to say the least, of forcing someone to put on tefillin or sit in the sukka, and such attempts, in our context, are usually counterproductive. For one to all of a sudden suggest that we should be aggressive with one who does not fulfill his obligation specifically in a given case is questionable from a few perspectives. It is possibly even counterproductive for the overall welfare of the institution that is awaiting payment. But we should investigate if there is ever a situation where the rights of the recipient become monetary, giving them an absolute right to sue for payment, whether or not it is within the overall best interests of the donor, the community or themselves. There is a concept in regard to donations to hekdesh (property of the Beit HaMikdash) that one's word given to hekdesh is like handing over to a person. The Rashba (Shut I, 563) rules that such promises to charity are not binding without an act of acquisition. Similarly, the Rama (Choshen Mishpat 252:2) rules: "One who makes an oath to give a certain amount to a certain person and dies without giving, his inheritors are exempt from paying" (The implication is that this ruling applies to cases where the intended recipient was poor). On the other hand, the Rama (ibid. 212:7) says that if one makes a pledge to give the fruits of a tree to charity, and he is still alive when the fruit grows, he is obligated based on the laws of oaths to give them. The Netivot Hamishpat (250:4) makes the following distinction, which can reconcile the two rulings. If the donation is general, relating to a sum of money, then it doesn't take hold until it is given. In contrast, if the donation is related to a specific item, then the obligation takes hold on the object. It sounds that, in this case, the donation was to be a sum of money, which does not take hold.There are other factors that could possibly exempt the pledger. The pledge is considered like an oath, classically, when it is to the poor. Here it is to a school, and it is not automatic that that is considered outright charity. While supporting Torah institutions is certainly a mitzva and a proper use of tzedaka funds (Shulchan Aruch, YD 249:15) the donor might claim that his money was not directed to enable Torah studies but was to be used for other purposes. (Some side expenses are necessary for Torah study even if they seem ancillary (see Pitchei Teshuva YD 259:5), but not all are.) If the pledger's financial situation deteriorated drastically, he may have the right to make hatarat nedarim (Aruch Hashulchan, YD 258:17). There might be other claims (see some in Tzedaka U'mishpat, ch.4). While it is (very) possible that no valid excuse exists, it is not our place to make such a judgment without considering his explanations.The way to go is to seek a way to work out the matter without threats of any sort.

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il with the message: Join Hemdatya –Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
In 1812, Napoleon's armies invaded Poland. As they were passing through a Jewish village, Napoleon heard the sound of a large number of people weeping. He sent one of his men to investigate what was causing the people's distress, and to see if they could be helped.

As the man entered the building from which the crying was coming, he realized that he had entered a shul, and that everyone was sitting on the ground. After consulting with the elders, he found out that it was Tisha B'Av, and that they were mourning the destruction of the beis hamikdash.

When he came back to Napoleon, the soldier reported, "Your excellency, these are Jews. There was a major calamity, and their synagogue was destroyed." "Was this recent?" asked Napoleon. "No, it occurred over 1700 years ago." "And was it in this place?" "No, your excellency, it happened in far off Jerusalem."
"Remarkable," said Napoleon. "They are mourning for something that happened thousands of miles and many centuries ago. Now I understand how the Jews have survived throughout all these years. A nation with memories that go back that far, which still longs for deliverance after all these years, will continue to exist forever."

[3] Rite and Reason by Shmuel Pinchas Gelbard
For some it is customary not to issue a direct invitation to the circumcision feast, but instead to merely inform people that it will take place (Shulchan Aruch).
Reason: The Gemara (Pesachim 113b) states: :Whoever does not participate in a Seudat mitzva (a feast celebrating a mitzva) deserves [to be] excommunicated. Tosafot explains that this refers to the circumcision feast. Due to this, it became customary not to directly invite people to the meal “because extenuating circumstances might prevent them from attending, thereby warranting them being excommunicated.”

For some it is customary that the husband names the first child, while the wife names the second child, then again the husband gives the name to the third child.
Reason: In accord with the verse (B’reishit 38:3): “And he [Yehuda] called his name Er.” Afterwards (ibid., :4) it states: “And she [Tamar] called his name Onan.” Regarding the third son the Torah (ibid., :5) says: “And she called his name Shelah, and he [Yehuda] was in Keziv when she gave birth to him.” This means she named the third son because her husband Yehuda was them in Keziv and not present. Otherwise he would have named the child.

[4] Torah from Nature
MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ KINYANECHA
BEARS are mentioned just a few times in Tanach, once in Eicha. Bears can be found throughout the world. They are generally large animals, and are characterized by a plantigrade walk (on their heels, like humans), a large body, short legs, a stub of a tail, small, round ears, and forward facing eyes. All bears are classified as carnivores, with each species having a variable degree of herbivorous tendency. Species include Black, Brown (including Grizzly), Polar, Asiatic Black, Sloth Bear, Spectacled, Sun (smallest), and the Giant Panda.

[5] Candle by Day
It’s not really a small world — think of all the people we don’t meet. - From A Candle by Day by Rabbi Shraga Silverstein

[6] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
You know that white stuff you paint on paper to cover mistakes? It was originally called "mistake out" and was the invention of Bette Nesmith Graham... in 1951... changed the name to Liquid Paper... took her 17 years before making a profit from it... in 1979, the Gillette Corporation bought Liquid Paper for $47.5 million plus royalties. Also known as White Out and TipEx... what’s it called in Hebrew? The official word is M’CHIKON.

[7] Torah Tidbits this 'n that
First, the chocolate covered raisins (CCR) we have in our vending machine are not Rainsinets®, but things that look like them, taste like them, and are even Chalav Yisrael. Second, the picture above is of the box from the “good old days”, when after you finished the contents, the box became a horn (without its cellophane wrapper). Raisinets now come in a packaging that is much less fun, but just as tasty and nutritional. Third, it is amazing how many comments the CCR issue has generated in the last few weeks.

[8] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Parsha begins with Moshe Rabeinu's prayer that he be permitted "to cross over and see the good land on the other side of the Jordan River, the good hill country and the Levanon."

The Or HaChayim (R. Chayim Ibn Atar) raises two questions concerning this pasuk. First, why did Moshe use the term "na"? Rashi states that it denotes "a request." The Siftei Chachamim comments, however, that na usually means "now." Why, asks the Or HaChayim, does Moshe request that he go to Eretz Yisrael "now"? And second, why "cross over and see"? Is it not obvious that when Moshe would enter Eretz Yisrael, he would see it?

To answer these questions, the Or Chahayim quotes our Sages that Moshe was barred from entering Eretz Yisrael for two reasons. First, the time had come for Yehoshua to assume leader- ship, and it is well known that the rule of two leaders cannot overlap for even a moment. And second, Bnei Yisrael were destined to sin and turn away from HaShem, and He would have to punish them for their transgressions. It would be preferable that HaShem destroy the Beit HaMikdash, and not Bnei Yisrael. But, as Chazal say, had Moshe led Bnei Yisrael into Eretz Yisrael and built the Beit HaMikdash, it could never have been destroyed by any nation or people (see Or HaChayim on Devarim 1:37).

We now understand the use of the terms "na" and "see." Moshe says to HaShem, "Ebrah na v'er'eh" - let me enter Eretz Yisrael, not as the leader of Bnei Yisrael, but as an ordinary person. I wish only to see the land, not to build anything in it.
Moshe's love for Eretz Yisrael was so great that he was prepared to forego his position of leadership and forfeit the privilege of building the Beit Hamikdash just for the opportunity of being in Eretz Yisrael.

Certainly the consideration that Jews in the Diaspara give to the difficulties of Aliyah and the sacrifices that must be made for its sake - in many cases exaggerated or perhaps even imagined - pale in comparison with the sacrifice that Moshe Rabbenu was prepared to make for the privilege of entering Eretz Yisrael.
Rabbi Binyamin Walfish , 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`

[9] Divrei Menachem
As Tish’a B'av approaches we do well to reflect on the words of Moshe Rabeinu in this week's parsha. For Moshe foresees the days when, having been in the Land a long time, we did evil in the sight of the Lord and, scattered among the nations, we are induced to "ask about the days that are past" (Devarim 4:32).
When we consider the meaning of Tish’a B'Av and contemplate on the good times that were lost, our thoughts naturally turn back to the era when the Bet Hamikdash stood in all its glory. We are reminded that the Bet Hamikdash was the spiritual and national focus of all our destiny and dreams; it was the quintessential meeting place between the Jewish people and Hakadosh Baruch Hu.

The Bet Hamikdash was the spiritual center where we offered up our sacrifices; it encapsulated all our prayers. The site of the Temple stirred up memories of Avraham's ultimate test of faith, of G-d's covenant with the Jewish people. The song of the Levites and the scent of the incense captured our senses; the celebrations of the Water Festival and the First Fruits unified the people in garlands of sound and color.

As we become acutely sensitized to these concepts on Tish’a B'av, we better appreciate why we add at the end of the daily reading of the Korbanot and the Shmone Esrei: "Let it be Your will that the Holy Temple be rebuilt speedily in our days… [For] then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, as in the former years" (Malachi 3:4).
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.

Rabban Yochanan ben Zakkai and Rabban Gamliel at Yavneh
Hillel's maxim, "In the place where there are no men, be thou the man!" (Avot 2:6) is an apt encapsulation of the philosophy of positive action which characterized, Rabban Yochanan ben Zakkai and Rabban Gamliel, the two towering personalities who guided the destinies of Am Yisrael after the trauma of defeat. We all know the familiar Talmudic story of how R. Yochanan was smuggled out of doomed Jerusalem. Foreseeing the imminent destruction of Jerusalem and the Beit Hamikdash, he was determined to salvage what he could. "Devise a plan for me to escape", R. Yochanan told Abba Sikra, the Sicarri leader who conducted the defense of Jerusalem, "Perhaps I shall be able to save a little". Abba Sikra advised R. Yochanan to "play dead" and have his disciples carry him out of the beleaguered city. R. Yochanan accepted his advice. Wrapped in tachrichim (shrouds), lying in a coffin, R. Yochanan, no doubt rehearsed in his mind what he would say to the Roman commander Vespasian if and when he managed to meet with him. How would he be able attract the Roman's attention so he would even listen to him? How would he manage to wheedle concessions from him? In the end R. Yochanan, by prophesying imperial honors for Vespasian, managed to put himself in the Roman general's good graces. After a messenger arrived from Rome confirming R. Yochanan's prediction, Vespasian said, "I am now going (to assume my new position)… make a request of me and I shall grant it." Today we see that R. Yochanan's seemingly modest petition to be permitted "to teach his disciples and observe the Mitzvot of the Torah" (Avot D'Rabbi Natan 20a) or "Yavneh and its Sages, the dynasty of R. Gamliel (the family of the Nasi - the Patriarch - descended from Hillel) and physicians to heal R. Tzadok" (Gittin 56b) as a turning point in Jewish history. Today we realize that R. Yochanan was instrumental in the creation of a Judaism, which while perhaps "incomplete", could develop and flourish without the Beit Hamikdash and even without Eretz Yisrael. R. Yochanan has been referred to as "this redeeming angel sent to us from the heavens in the form of a man..." (Toldot Hatana'im)

It was said of R Yochanan that he "never spoke an idle word; he never walked four Amot without Torah and without Tefillin, no one ever proceeded him in entering the Beit Midrash, he never dozed in the Beit Midrash, …and he was always the last to leave it, nor did anyone ever find him sitting in silence, but only sitting and learning…" (Sukka 28a) Before the Churban, he used to give public lectures in the very shadow of the Beit Hamikdash. His lecture hall was simple, unable to accommodate the vast crowds who wanted to hear him (Pesachim 26b). According to the Mishna (Sota 9:9), in the last days of the Mikdash, he was held in such respect, that he had the authority to "bring to an end" such an ancient Torah rite as the "Bitter Waters" (Bamidbar 5:11-31). Before the Churban, the Hillelite Rabban Shimon ben Gamliel was the Nasi and R. Yochanan acted as his assistant. Documents and letters to various communities have come to light bearing the signatures of both men.. Since, according to some sources, the Romans killed the Nasi Rabban Shimon ben Gamliel during the war, was it not natural in this transitional period, so beset with dangers, that Rabban Yochanan ben Zakkai realizing his responsibility should step into the breach and take the helm? However many of the Sages of R. Yochanan's generation did not see it that way and they rejected his leadership.

No doubt the very origin of R. Yochanan's school in Yavneh irked many people; they saw it as a crumb thrown from the table of the hated Roman commander Vespasian. That R. Yochanan managed to sneak out of beleaguered Jerusalem just before the city fell somehow didn't "smell" right. And of course there was the "sterling" example of the traitor Josephus who received an estate "in the plain" for "services rendered" to the Roman conquerors. Many Chachamim who were colleagues of R. Yochanan before the Destruction, and later on would be closely associated with Rabban Gamliel after he became Nasi, were conspicuous by their absence in R. Yochanan's Yavneh. Those missing included some of the leading Kohanim, great Sages in their own right, who were survived the debacle, such as R.Tzadok, his son R. Eleazar, R. Shimon son of the deputy Kohein Gadol, R. Tarfon, and R. Yosi HaKohein. Perhaps these Kohanim thought that they should have been given the reins of leadership. Our sources make no mention of Chachamim such as R. Nechunya ben Hakana, a disciple of R. Yochanan, R. Dosa Ben Hyrcanus, R. Nahum Hamadi, and Rabbi Yehudah ben Baba later celebrated for giving Smicha to five students of R. Akiva and sacrificing his life in the process, as being active in the Yavneh of Yochanan ben Zakkai. After helping carry R. Yochanan out of Jerusalem, even R. Eleazar ben Arach, his favorite student (note Avot 2:11,14), did not follow his master to Yavneh, "I will go to Dimsith, a delectable spot with excellent and refreshing water…" (Avot d'Rabbi Natan 24a). Is it possible that these renown Kohanim and Sages refused to place themselves under R.Yochanan ben Zakkai's leadership because they saw him as a Roman collaborator and unworthy of their trust?

However, despite the reluctance of many Sages to cooperate with R.Yochanan, the positive verdict of history on his contribution to the survival of Yahadut cannot be disputed. By permitting R.Yochanan to organize, albeit at first in a modest scale, a new Torah center for the disheartened defeated people, the Romans in effect threw away the fruits of their victory. Defeated Am Yisrael survived and the mighty Roman Empire, "eternal and divine", vanished from history. Later, when conditions improved, though we do not know the exact circumstances, Rabban Gamliel was able to assume the office of Nasi, which was his by hereditary right. Most of the Sages who eschewed R.Yochanan's leadership came to Yavneh and put their talents and learning at Rabban Gamliel's deposal. R.Yochanan spent the last years of his life in Bror Chayil, a small town not far from Yavneh. He "laid the foundations for what was to become the structure of central leadership for the entire Jewish people."

"He who sees the cities of Jerusalem in its desolation should say with the prophet Yeshayahu; 'Zion is a wilderness, Jerusalem a desolation.' and rend his garments."

He who sees the Beit Hamikdash in its desolation should say with Yeshayahu: "Out holy and beautiful house where our fathers praised Thee is burnt with fire and all our pleasant things are laid waste." and rend his garments."

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

Towards Better Davening and Torah Reading
Column #79. 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.

Reminder: The fourth pasuk in this week’s haftara (Nachamu, Yeshayahu 40), begins with the words KOL-GE (as in GET without the T, and not GEI as in the English word GAY). Since many people would porpbably read the word as GEI, it would be a nice thing to go over to the one getting Maftir this Shabbat and tell him in advance what the pronunciation should be. This is far, far better than shouting out a correction in the middle of the reading of the haftara.

As long as we’re mentioning the haftara of Nachamu, let’s point out a few examples in the opening p’sukim of commonly misponounced words. First word, second pasuk: DABB’RU. The BET has a DAGESH CHAZAK in it. The letter gets an emphasis that allows the BET sound to be part of the first syllable as well as the beginning of the second syllable. DAB-B’RU. The SH’VA under the BET is a NA and is sounded. Obviously (is anything really obvious?), one does not pause between the DAB and the B’RU syllables, because there is only one BET. But it should sound like two BETs that are fused together.

In the same pasuk are two words with the same situation. MA-L’A and LA-K’CHA. The SH’VAs under the LAMED and KUF respectively are both NA. That means that the letter with the SH’VA does not finish the first syllable, but rather begins the second syllable. Not MAL-A, not LAK-CHA, but MA-L’A and LA-K’CHA.
In the third pasuk is another word like DABB’RU. YASH-SH’RU. Not that there are two SHINs, but the SHIN is emphasized because of the DAGESH in it, and doubles as the closer of the first syllable and the opener of the second syllable.

To continue on the topic of pauses of different levels, from last week...
TROP (the notes above or below words - and in one case, following - that tell us how to intone the Torah reading (or haftara or megila), how to break up a reading into sentences and phrases, and how to accent words) comes in five flavors, as far as the topic of pauses is concerned. One type of TROP is a M’SHAREIT (plural: M’SHARTIM - we’ve done some of this in past columns, but we need to review), which leads the word into the next word without a pause. The other four types all tell us to pause after the word before continuing, but the length of the pause differs according to the rank or level of the pause-TROP, known collectively as MAFSIKIM (singular: MAFSEIK). The length of a pause or the lack of a pause is vital to the correct phrasing (grouping of words) within a pasuk. The four levels of pause- TROPs are named: KEISARIM (caesers) which are the strongest pauses - SOF PASUK (end of a pasuk) and ETNACHTA (sort of like a semi- colon). The next three categories of pauses do not have a counterpart in English - sometimes a comma would be called for, and sometimes not.

M’LACHIM (kings), MISHNIM (secondaries), and SHALISHIM (tertiaries) are the names of the second, third, and fourth levels. (Don’t be confused by the names, with third sounding like second and fourth sounding like third. It’s like the ground floor with the floor above it which is really the second floor, but called the first in many buildings.)

There are many words in Tanach that don’t have their own TROP, but rather they are connected to the following word by a MAKAF, an upper-hyphen (AL P'NEI is the first example in the Torah, on the face of the void, and KOL YISRAEL is the last one).

Two words thus joined are more connected than a word with a M’SHAREIT is connected to the word that follows it.
In future columns, IY”H, we’ll take a closer look at the TROP and the instructions it carries.

Parsha Pix
Plus and minus in a negation circle. The Torah forbids (more than once) adding to the Torah or detracting from it.
Once again, the Torah tells us of the mitzva to designate cities of refuge - 3 on the east side of the Jordan (and 3 on the west side).
The LUCHOT in the TORAH on the mountain stands for the repetition of the Aseret HaDibrot (with changes) and reminds us that the whole Torah was given by G-d at Sinai, not just the Big Ten.
The Shabbat candlesticks represent SHAMOR and ZACHOR. They are contained B'DIBUR ECHAD, in one speech-bubble.
The hearing ear represents SH'MA, not just the famous one, but the many times the Torah commands us to listen (and understand). If you look through the sedra you will find several SHMAs.
The warning lights represent Moshe's warnings to us to remain faithful to HaShem and not to be confused by what we witnessed but cannot completely comprehend.
The big number 1 is for HaShem Echad, as well as the other pasuk that emphasizes G-d's Unity, 4:35.
Reminder-finger is for the command to never forget the Sinai experience and to pass on the memory to future generations.
The Seder plate is for the Chacham's question and the answer of We were slaves to Par'o in Egypt... both of which are found in the sedra.
Speaker, and a video monitor crossed out. On that great day of Revelation at Sinai, we HEARD what was said, but we did NOT SEE any image.
Hubble is for the haftara’s last pasuk.
(Clock) face in face is Panim B’Fanim.
Mezuza is... a mezuza.
Lower-right is a visual TTriddle.

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

Last issue’s (D’VARIM) TTriddles:
[1] The winter resort with a frozen Snicker
[2] Hagrid meets Topper
[3] You, the Land, Sichon, Life & Death
[4] Who probably didn't know the words?
Plus three unexplained items from the ParshaPix
[5] The 24K in the D
[6] The buttons
[7] The upside-down 53/54

And the envelope please...
[1] Israel’s winter resort is the Hermon. D’varim 3:9 says that the Tzidonim called Hermon Siryon. Irrelevant for this TTriddle. But the second half of the pasuk tells us that the Emori people called it (the Hermon) Snir. Snir in Hebrew means glacier. Which is definitely frozen. In English, a sneer is a snicker. The capital S in the Snicker of the TTriddle was just to make people think of a frozen Snicker bar. Sort of a red herring. Or a frozen snicker.
[2] This is a variation of one of the ParshaPix pieces, and of TTriddles past. Hagrids is a giant from the Harry Potter series. Topper is an old movie and TV character who was very close with a pair of ghosts. D’varim 2:11 says that the R’FA’IM (ghosts, in modern Hebrew) were also considered like ANAKIM (giants). We’ve done it before, but it’s fun to come up with new ways to ask the same TTriddle.
[3] R’EI NATATI... See, I have placed (or given)... appears in the Torah four times. The first time is in Parshat Mikeitz (B’reishit 41:41). Par’o says to Yosef: See, I have placed you over the entire land of Egypt. The other three times are all in the Book of D’varim. This includes twice in Parshat D’varim: (1:8) Moshe tells the people that G-d said to them back at Sinai: See, I have given the Land to you, go and take it over, as was promised... Then again in (2:24), See, I have given into your hands Sichon, king of Cheshbon... The fourth time is at the end of Nitzavim (30:15), See, I have placed before you this day, Life and Good, and Death and Evil...
[4] This TTriddle is based on the old silly riddle: Why do bees hum? Answer: Because they don’t know the words. In 2:20, G-d is telling the people that they approached the land of the Ammonites, but that they would not get it, because it was given to the descendants of Lot. This land, says the Torah, might also be called the land of the R’FA’IM, because the R’FA’IM used to dwell there, and the Ammonites called them ZAMZUMIM. That name has different connotations, according to different commentaries. But for this TTriddle, it is a sound-alike word to ZIMZUM, which means humming. Ans. R’FA’IM.
[5] This was an easy one. The D marked 24K is obviously D-ZAHAV, as in the opening pasuk of D’varim.
[6] This one was easy too. You have the large red button (or very dark gray, if you only saw it in the hard-copy of TT), and coming from it are severalcomputer keys. Buttons and computer keys are both called KAFTORIM in Hebrew. So this pictorial TTriddle fits with D’varim 2:23, which says KAFTORIM HAYOTZ’IM MIKAFTOR, the buttons (keys) that came out of the button.
[7] This one was harder. 54. Association. Sedras of the Torah. Correct. So 53/54 is the 53rd sedra, namely HA’AZINU. Upside down. This refers to the Haftara of D’varim, Chazon, and its phrasing-connection to Ha’azinu. In the Haftara, Yeshayahu calls upon the heavens to listen and the earth to “give ear” to what he is going to say. In Haazinu, Moshe calls upon the heavens to give ear and the earth to listen. The opposite. Rashi (on Yeshayahu 1:2) says that the observation of the swich in verbs between heaven and earth is made, and that since Moshe and Yeshayahu are both calling upon the heavens and the earth to be witnesses, they will now oth be able to testify in a similar manner, so to speak. Shamayim has been called upon with both “hear” and “give ear”, as was the earth. [Rashi in Haazinu adds that each, the heavens and the earth, will reward the people for positive compliance with G-d’s commands, and/or punish for lack of compliance. The heavens with rainfall... or not, and the earth with or without a bountiful yield.]
Because of the earlier production schedule for TT during Tish’a b’Av week, we do not yet have reader feedback and solutions, but we will try to report on same in next week’s TT, IY”H, B”N.

This week's TTriddles:
[1] Five times in the sedra and initially in the haftara
[2] With PATACHs, it's second; with SEGOLs, its first
[3] Emori name tells about the climate; in Va’etchanan, name tells about the view?
[4] 2+2 (at least) a day, 4 + 1 backwards in D’varim, another in Shmuel
[5] 1 take-out (NS), 1 opener, 1 closer
[6] Opening trio again within, each time, and only once more - where?
[7] In D’varim & Va’etchanan, they stay together, in V’zot HaBracha they separate
[8] In the sedra, from the beginning; in the haftara, the last part
[9] plus one unexplained item from the Parsha Pix

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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 Batya at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
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Israel Center In-House Shabbaton
Shabbat Parshat Eikev,Fri-SHA, August 15-16 • Guest speakers: Rabbi Kenneth Brander, Rabbi Emanuel Quint, Rabbi Chaim Eisen, Rabbi Jay Marcus plus mini-shiurim, Divrei Torah, and tidbits • The Orthodox Union Solidarity Mission will be joining us for davening on Shabbat morning, Kiddush, and the shiur that follows: 220NIS p.p. members • 240NIS p.p. non-members; Registration after August 5th: 240/250NIS • Housing options:You live in the neighborhood;you arranged to stay with someone in the neighborhood;we can arrange for you to stay with someone in the neighborhood; Sleep-only accommodations in neighborhood hotels (extra charge) - Register early - Space is limited • When you register, tell us your housing requirements, seating preferences, dietary considerations, etc. so that we can make your Shabbat as enjoyable as possible

Beit HaMikdash Tour with the incomparable Catriel Sugarman assisted by Nachman Kupietsky; TUE, Aug.12 SOLD OUT
THU, Aug.14 SOLD OUT
Note for those taking the Beit HaMikdash Tour: BRING HATS AND WATER

August in Arad • August 24-27, ‘03 (SUN-WED); 4 days, 3 nights • Full-board Glatt Mehadrin - Hasgacha Beit Yosef; 840NIS per person double occupancy • transportation extra - Reserve immediately - limited space - first come first served;
Children aged 3 to 13 are half price • four children per family get separate room; English-speaking Scholar-in-Residence • also very enjoyable programs in Hebrew • musical evening programs & children's programs • separate swimming on the premises & in Yam HaMelech (Dead Sea)

Mark your Calendar • Friday morning, August 29thYaakov Billig, famous archeologist and licensed tour guide will spend the morning guiding us in Jerusalem • Itinerary & details will follow

Join the participants of the OU mission on tiyul...
THURSDAY, AUGUST 14 Tree Planting/Hevron/Susiya; Tree planting ceremony at the OU Forest in Gush Etzion; Hevron - including lunch; Susiya • $90pp
FRIDAY, AUGUST 15Kever Rachel & Jewish East J’lem; Kever Rachel; continue for visits to Har Homa, Maaleh Hazeitim (Ras al Amud), Beit Orot, Kever Shimon Hatzadik • $55pp
MONDAY, AUGUST 18 - Binyamin/Shomron/Netanya/Jaffa; Western Binyamin area - including Hashmonaim, Talmon and Dolev; Ariel in the Shomron - including lunch and briefing at the University of Judea and Samaria; Netanya - Laniado Hospital for explanation of emergency procedures for handling terrorist attacks; Old Jaffa - including dinner at Shirat Hayam Restaurant; late return to Jerusalem • $80pp
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Inbal, Jerusalem, Valid August 8-10
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Renaissance, Jerusalem, valid thru August
Three-night package: 2025NIS per couple, B/B
Includes entrance to health club and indoor & outdoor pools

Sheraton-Plaza, Jerusalem, valid August 8-9
SHABBAT: 1125NIS per couple, F/B

Renaissance, Tel Aviv, valid August 10-14
2 night MIDWEEK package: 1040NIS, per couple, B/B
Includes entrance to health club and indoor pool

Paradise Negev, Valid August 10-22
575NIS per night per couple, H/B

Kibbutz LAVI, Valid August 8-10
Two-night package - SHABBAT plus: 1315NIS per couple
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Havat HaBaron, Zichron,valid August 10-14, 17-21
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FRIDAY
“Early Shabbat Minyan”; Mincha will be 15 minutes before PLAG (please be prompt) and Kabbalat Shabbat and Maariv will be after PLAG. • This week: Va'etchanan - Nachamu (5:51), Eikev -Shabbaton (5:45), R'ei (5:39), Sho'f'tim (5:32), Ki Teitzi (5:25), ki Tavo (5:17)

Shabbat DAY
Shabbat afternoon (Nachamu), August 9thd, 5:00pm • Parsha Dvar Torah & Playwith Yaacov Peterseil & Co. • Drinks • Mincha at 6:00pm

Motza’ei Shabbat Nachamu August 9th, 9:30pm • It’s now our time-honored tradition! Those Were the Days! An evening of music,humor & nostalgia with Howie Kahn; Another unforgettable trip down memory lane using Chasidic music of the'60s & '70s, period trivia, American Folk Songsand Jewish stand-up; New show, Great fun (35/40NIS) Trust us - you don’t want to miss this!

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
resumes in Elul Shiur by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: We are considering expanding our Beit Midrash program for men to include Chavruta learning and additional shiurim to run from 9:00am to Mincha at 1:20pm (or parts thereof). If you would be interested in joining us, please be in touch. Call 566-7787 ext. 207. This is still in the planning stage, but your interest and input is valuable to us.

SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (men & women) Towards Better Brachot with Phil Chernofsky Golda Warhaftig's shiur will resume IY"H aon Aug. 17
10:30am (men & women) Is it possible to change someone’s life? Text-based shiur on one part of davening with Rabbi Binyamin Wolff • Tonia Frohwein’s shiur will resume IY”H on Aug. 17
11:30am (men & women) Parshat HaShavua Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of Ramban's Commentary - Now studying: The Sound of G-d on the Move, Rabbi Chaim Eisen
Sunday, August 3rd • Root & Branch Association (in cooperation with the Israel Center)

MONDAY
N'SHEI LIBRARY - 10:00-12:30
In honor of our two guest speakers from New Jersey, anyone from the Garden State (currently or formerly) will be admitted to the Monday morning shiurim for 10NIS
9:15am (men & women) • The Haftarotof Consolation with Rabbi Neil Winkler • Pearl Borow’s shiur will resume IY”H on Aug. 25
10:30am (men &women) • The Temple Mount and Korbanot in our time with Rabbi Chaim Wasserman • Rabbi Leff’s shiur will resume IY”H on Sep. 1
Dr. Goldblum’s class will be in recess until September Watch for announcements of its resumption
11:36am (women) The Gates of Prayer of Rabbi Shimshon Pincus z"l • Aviva Nissim
RESUMES AUG. 25 • 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
RESUMES Sep. 1 • Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center - Gentle exercises to improve your flexibility, circulation, posture, etc. - Breathing and relaxation skills to use every day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information: Sura Faecher, 9932524
VIDEO 12:30pm • PRabbi Benzion Greenberger on Halachic Estate Planning
Will RESUME SHORTLY • Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, August 11th, 7:45pm • Movie Night - Harry Potter and the Chamber of Secrets
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next bi-weekly meeting - MONDAY, August 18, 8:00-9:30pm • Also in Ramat Beit Shemesh: Meetings resume after the summer. Call 02-999-6686 or 999-6162

TUESDAY
N'SHEI LIBRARY - CLOSED
9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Chani Abramson
9:55am Missing the Mikdash Chani Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
RESUMES IN ELUL • TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm; Shmuel Sandler and Efraim Inbar on Israel Among the Nations
Who angers or disappoints you? How should they change? Learn The Work of Byron Katie; a simple method of self-inquiry that can change your life. Workshop facilitated by Dr. Moshe Dann • Tue. Aug. 12, 7:30pm For more information: www.thework.org

WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel Luber
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring your own lunch (the Center Cafe is open) to the library and watch a video of an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm - Y. Klein Halevi and Fiamma Nirenzteyn on Journalists and Loyalty
Women's Beit Midrash andWomen in Tanach with Pearl Borow will resume IY”H August 27th
Wednesday, August 13th • Root & Branch Association (in cooperation with the Israel Center)
5:00pm: “Hogan's Hero: My Experiences as a 19 Year Old Jewish American Soldier taken prisoner by the Nazi German Wehrmacht (Dec. ‘44 - May ‘45)” with Harry First, Esq., Husband of the 6:30pm speaker
6:30pm: “Judge 'Gorgeous' on Love and Marriage” with Hon. Lee B. First Wife of the 5:00pm speaker; former Supervising Judge, Workers' Compensation Board, NYS; former President, Metropolitan (NY) Womens' Bar Assoc., Author, "Courting Fun", “Justice is Blonde: The Unorthodox Story of an Orthodox Woman" • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 • (for either or both lecture)
WED • 7:30pm • NEW TOPIC: Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvot - Laws that Structure/Refine the Individual/Society with Rabbi Chaim Eisen
Wednesday, August 13, 8:00pm • The Rav inHistorical Perspective; A view of HaRav Joseph B. Soloveitchik zt"l in the background of the times in which he lived; Guest speaker: Rabbi Dr. Bernard Rosensweig, Professor of Jewish History, Yeshiva University; Past President, RCA
WED 8-10pm • Aliya Counseling with Miriam Bass

ThurSday
10:30am • Mesilat Yesharim- Path of the Just with Rabbi David J. Derovan
Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time IY”H sometimes B”N
8:00pm • Stories from the Gemara with Reb Yosef Schreiber
8:30pm • The AM SEGULA lecture series by Eli Yosef is in recess. Watch for announcement of its resumption

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

Upcoming at the Israel Center
Shabbat Parshat Eikev • August 15-16 • In-House Shabbaton • People not participating in the Shabbatonare invited to join us for davening and shiurim; A full schedule will appear in next week’s TT; The Drasha at Shabbat morning davening will be given by Rabbi Emanuel Quint • Due to unforeseen circumstances, Rabbi Weinreb will not be joining us for Shabbat

Jewish Values Education Institute • Back* by Popular Demand! • Rabbi Yissocher Frand; Join us at 8:00pm Monday, August 18 for a videotape showing of his lecture: “We Dare Not Despair” given at the OU Israel Center; 10NIS (members), 15NIS (non-members) • Audiocassette copies of this lecture will be available for purchase that evening

Are you in fear or panic about your pregnancy and/or the upcoming deliveryof your baby? This evening of TAT can make a great start for the releaseof this fear. I am also referring to you, midwifes and birth coaches. TAT is a great tool to learn and with which you can be more effectivein your work. TAT is really a must in your tool kit. You will be amazed by the results you see when you use TAT in your work. • Tue. August 19, 8-10pm with Eliezer Spetter (TAT and EFT trainer) fee: 40NIS

Thursday, August 21st, 8:00pm • Coping with Tragedy - Fighting Terror with Kindness by Shmuel Greenbaum of Passaic, New Jersey whose wife was murdered in the Sbarro bombing and who has since started a website www.TraditionOfKindness.org and an email list “Daily Dose of Kindness”

Save the date • Sunday September 14th - “Health Day”; Organized by Tovei Ha’ir Residence, To be held at the Israel Center • Medical checkups: Eye, ear, blood...Advice • Lectures Booths: insurance, nutrition,foot care, Kupat Cholim, eye care, and more
Watch for further details

Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki helps us enable quality home-care for seriously disabled children in Israel. Ph. 058 853317 • ww.kerenmalki.org • In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01

From Hava'ad Lema'an Rachel Imeinu
B”H ...Egged has agreed to put more buses on the line to Kever Rachel. The timing could not be more crucial, as the PM is already speaking of giving up Beit Lechem, G-d forbid. Although Kever Rachel is not included in the "planned" retreat ...the Palestinians are pushing for Kever Rachel to be included in the Beit Lechem turn over.
Extra buses to Kever Rachel will only be run if there are passengers. So do a mitzva for your mom (Rachel Imeinu) and your country and visit Kever Rachel ASAP, and as often as possible.
New EGGED schedule to/from Kever Rachel
Jerusalem to Kever Rachel:
SUN-THU: 05:10 (from R’ Malchei Yisrael), 09:10, 11:10, 13:10, 15:10, 17:10, 19:10,(22:10 on THU only); FRI 9:10, 12:10, 14:10; Motza”Sh 21:10
Kever Rachel to Jerusalem
SUN-THU 06:30, 10:30, 12:30, 14:30, 16:30, 18:30, 20:30, (23:30 on THU only); FRI 10:30, 13:30, 15:30; Motza”Sh 22:30
Egged 163 bus to Kever Rachel leaves from the Central Bus Station in Jerusalem, platform 5,inside the building. The Route is as follows:
Central Bus Station, Yirmiyahu, Sarei Yisrael, Malchei Yisrael, Meah She'arim, Hanevi'im, Kvish #1,Hatzanchanim, Derech Hevron, Kever Rachel.
Questions? Call 056-530-537

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