Shabbat Parshat A'CHAREI-K'DOSHIM
 T #616 - April 30, May 1 '04, 10 Iyar 5764

This Shabbat is the 218th day (of 355); the 32nd Shabbat (of 51) of 5764

...V'A'HAVTA L'REIACHA K'MOCHA ANI HASHEM: (Vayikra 19:18)
... You shall love your neighbor as yoursel, I am G-d

We read/learn the THIRD perek of Pirkei Avot this Shabbat

ZMANIM - HALACHIC TIMES
Correct for TT #616
Candle lighting - (Acharei-K'doshim) 6:44pm (earliest -plag - 5:55)
Havdala - 7:59pm
Rabbeinu Tam Havdala - 8:37
Ranges are THU-THU 8-15 Iyar (Apr.29 - May 6)
Earliest Shacharit - 5:02-4:54am
Sunrise - 5:55-5:49am
Sof Z'man Kri'at Sh'ma - 9:15-9:12am (8:26-8:22am)
Sof Z'man T'fila - 10:22-10:20am (9:49-9:46am)
Chatzot (halachic noon) - 12:36½-12:36pm
Mincha Gedola (earliest Mincha) - 1:11-1:10pm
Plag Mincha - 5:54-5:58pm
Sunset - 7:23-7:28pm (7:18-7:23pm)

Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting
candles city havdala
7:00pm (5:57) Raanana 8:01pm
6:59pm (5:56) Beit Shemesh 7:59pm
7:01pm (5:57) Netanya 8:01pm
7:00pm (5:57) Rehovot 8:00pm
6:41pm (5:57) Petach Tikva 8:01pm
6:59pm (5:56) Modi'in 7:59pm
6:59pm (5:56) Be'er Sheva 7:59pm
6:58pm (5:55) Gush Etzion 7:58pm
6:59pm (5:56) Ginot Shomron 8:00pm
6:43pm (5:55) Maale Adumim 7:58pm
6:54pm (5:56) Tzfat 8:00pm
6:58pm (5:55) K4 & Hevron 7:59pm

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 candlelighting 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...
By now, most Kiddush L'vana sayers already have.
In case you haven't...
Last opportunity for K.L.this month is Tuesday,
May 4th at 4:37pm. This means that all night Monday night is the last op for the mitzva.
Wednesday, May 5th is Pesach Sheni (a.k.a. Pesach Katan), the 14th of Iyar. In the time of the Beit HaMikdash - past and future - if a non-Jew converted to Judaism after the 14th of Nissan, but before the 14th of Iyar, he would bring K.P. on the 14th of Iyar. This is based on the opinion that Pesach Sheni is its own mitzva and not a "make-up" for Pesach Rishon. Otherwise, the convert's status as a non-Jew on 14 Nissan would render K.P. irrelevant for him this year.

Lead Tidbit
Be Holy... How?
Although we are commanded to be holy in the beginning of Parshat K'doshim, we had already been promised to be a holy kingdom and a nation of kohanim back in Parshat Yitro.

We can say, that from the Sinai experience, the people might have wondered how G-d wanted us to become holy. Matan Torah certainly got us started on that path, and the involvement with building the Mishkan would seem to be part of the process too. And then we come to Vayikra. Korbanot. Korbanot. And more Korbanot. Perhaps this is the method G-d wants us to employ in order to rise in holiness. Then we are taught about TAHARA and TUM'A, ritual purity and impurity. As it applies to animals we eat and don't eat. As it applies to the topic of TZORAAT and NEGA'IM. Maybe this is the key to holiness - shunning all forms of impurity.

And then comes the beginning of this week's double-sedra. Kohein Gadol in the Beit HaMikdash. Holy person performing holy Divine service in the holiest place on Earth. This surely is the ultimate model of pursuit of holiness.

Then there is the list of prohibited sexual relationships. For sure, this and all that came before - what we mentioned and what we didn't mention - is part of the picture.

But it is significant to see what the Torah writes following the command to be holy. We can view the mitzvot in K'doshim as a statement by G-d: You shall be holy... and this is how:

Revere your parents and keep the Shabbat. Don't turn towards idolatry. Serve G-d properly in the Mikdash. Provide for the poor when you harvest your fields. Don't steal, cheat, lie, be just, don't gossip or slander, don't hate your fellow Jews... and on and on. Gluttony is as foreign to holiness as is idolatry. Having honest weights and measures is as much a part of being holy as is preserving the sanctity of the Beit HaMikdash. Of course the Kohein Gadol on Yom Kippur in the Holy of Holies is an amazing image of Kedusha. But so is the Jewish farmer who is careful to leave gleanings for the poor.

There are many paths to holiness. And we need to take most of them to fulfill G-d's desire that we become holy as individuals and that we develop into the holy people that He chose unto Him.

Sedra Stats
Ach K'do A&K
of 54 sedras in Torah 29th 30th -
of 10 Sedras in Vayikra 6th 7th -
lines 154 109 263
rank 44th 49th -
Parshiyot 15 4 19
P’tuchot 3 3 6
S’tumot 12 1 13
P’sukim 80 64 144
rank (Torah/Vayikra) 45/6 49/9 -
Words 1170 868 2038
rank (Torah/Vayikra) 43/6 49/9 -
Letters 4294 3229 7523
rank (Torah/Vayikra) 45/6 49/9 -
Mitzvot (pos/prohib) 2/26 13/38 15/64

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). X:Y is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya -17+7 p'sukim - 16:1-24
[P> 16:1 (34)] The first part of the sedra deals with the Yom Kippur service in the Beit HaMikdash - Seder HaAvoda. An emotional element is introduced when the Torah tells us that G-d gave these commands "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of personal grief. These feelings are especially powerful as we hear this reading on Yom Kippur morning.

Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there [184,L68 16:2]. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

The entire Yom Kippur service, with all of its details, constitutes one mitzva [185,A49 16:3]. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies).

The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat.

SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodoshim, and the other being sent completely away from the Beit HaMikdash. Both goats were identical.

The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel.

His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of com- munal prayer, repentance, and atone- ment. (Oversimplified, to be sure, but there is a point here.)

Levi - Second Aliya - 10+7 p'sukim - 16:34-17:7
The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the rules of Yom Kippur for each of us, and the statement that the Day of Yom Kippur helps bring atonement to the People. It is thus the Day itself, the Temple service, communal prayer, AND our individual prayer, T'shuva, and confession that combine to attain true forgiveness for ourselves and all of Israel.

[P> 17:1 (16)] It is forbidden to slaughter an animal that is to be offered as a korban, outside the area of the Beit HaMikdash [186,L90 17:3].

MITZVA WATCH
It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which the Torah implies are akin to "bloodshed".

Shlishi - Third Aliya - 14+16 p'sukim - 17:8-18:21
The Torah reiterates the prohibition of slaughtering korbanot "outside" and states emphatically that it is forbidden to eat blood. Blood symbolizes life.
When one slaughters a bird or a "wild" animal (e.g. deer, wild goat — as opposed to the domesticated farm animal for which this mitzva does not apply), it is required to cover the first amount of blood with "dust" (sand, sawdust, etc.) [187,A147 17:13]. The prohibitions relating to blood are repeated and stressed. Blood of korbanot goes on the Altar as an atonement; blood of animals that are not eligible for korbanot must be covered.

CLARIFICATION... Mammals divide into two categories: B'HEIMA and CHAYA. All kosher B'HEIMA - cow, goat, and sheep - are "fit for the Altar". They are not included in the mitzva of KISUI DAM, covering the blood. Their blood is "atoning". No CHAYA is fit for the Mizbei'ach. Among the birds, only two types - the dove and the turtledove - are ever used as korbanot. All other birds cannot be korbanot. Therefore, the rule for birds follows the majority, and covering the blood applies to birds (including doves).

In our "everyday" experience, when a cow is slaughtered for food, the blood of the Sh'chita is not covered. When chickens are slaughtered, the additional mitzva of covering the blood (additional to the mitzva of Sh'chita) applies. It is forbidden to slaughter a chicken without covering the first gush of blood with sand or sawdust.

[P> 18:1 (5)] Chapter 18 contains the many forbidden sexual relationships. First there is a general warning against copying the negative practices of Egypt (whence we came) and those of the peoples of Canaan (to where we are going). We have only to follow the laws and statues of G-d and live by them.

SDT From the term V'CHAI BAHEM, "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this pasuk is (one of) the source(s) of the concept that many mitzvot are to LIVE by, not to die by, in other words, that for most mitzvot, we may violate them if it means saving a life.

[S> 18:6 (1)] It is prohibited to be intimate with any of the forbidden relations [188,L353 18:6].
[S> 18:7 (1)] Homosexual relations are forbidden with one's father [189, L351 18:7] [189], (in addition to the general prohibition of homosexual conduct). One may not have sexual relations with his mother [190,L330 18:7]
[S> 18:8 (1)] his father's wife (even if she is not his mother) [191,L331 18:8]
[S> 18:9 (1)] his sister (from same father or mother or both) [192,L332 18:9]
[S> 18:10 (1)] his granddaugher from a son [193,L334 18:10] or from a daughter [194,L335 18:10], his daughter [195,L336 18:10]
This last prohibition is derived by KAL VACHOMER, the logical reasoning that if a man is forbidden to have relations with his granddaughter, how much more so is he forbidden to his daughter. This is significant by being a full-fledged prohibition in the Torah that has no direct wording to point to, but is derived by one of the methods of learning from the Torah. It is as if G-d commanded this mitzva specific- ally this way, rather than spelling out the prohibition, as all the others are, in order to teach us that this prohibition is in no way less than all the others.
[S> 18:11 (1)] The Torah singles out the daughter of one's father's wife and forbids relations with her [196,L333 18:10] although she is his sister, already being forbidden to him by mitzva #192. (Notice than in Rambam's count, sister and this prohibition, which is also sister, are consecutive.) There are different opinions as to the significance and ramifications of this "seemingly" extraneous prohibition. This prohibi- tion is definitely not a father's wife's daughter that is not a child of the father, what in today's terminology is a step-sister, because halachically there is no prohibition in that case.
[S> 18:12 (1)] One may not have relations with his paternal aunt [197,L340 18:12],
[S> 18:13 (1)] nor his maternal aunt [198,L341 18:13],
[S> 18:14 (1)] nor may a man have homosexual relations with his uncle [199,L352 18:14] nor may he have relations with his uncle's wife [200, L342 18:14].
[S> 18:15 (1)] One may not have relations with his daughter-in-law [201,L343 18:15],
[S> 18:16 (1)] his brother's wife [202,L344 18:16] (except for the unique circumstances of YIBUM).
[S> 18:17 (14)] A man is forbidden to have relations with his wife's mother or daughter [203,L337 18:17], or her grandmother or granddaughter from son or daughter [204,205;L338,339 18:17].
A man may not have relations with his wife's sister, during the wife's lifetime - even if he divorced her first [206, L345 18:18].
Relations with a woman in a state of NIDA is forbidden [207, L346 18:19].
Relations with a married woman is forbidden. (This prohibition is counted elsewhere, but restated here with all the other forbidden relationships.
It is forbidden to give one's child to the pagan rituals of Molech [208,L7 18:21].

R'vi'i - Fourth Aliya - 9+19 p'sukim - 18:22-19:14
The fourth Aliya is always the bridge Aliya between the two combine sedras
Homosexual acts are forbidden [209, L350 18:22]. Sexual behavior with animals is forbidden for men, women [210,211;L348,349 18:23].
We must not defile ourselves by doing any of the above. These abominable practices defile the Land and result in expulsion there from. We must scrupulously shun these practices.
Note: In addition to the Torah's prohibitions, there are many other relations that the Sages forbid in the spirit of the Torah's prohibitions.

[S> 19:1 (22)] BE HOLY! - HOW? In light of the exceptionally large number of mitzvot in this sedra (K'doshim), one can fairly assume that the answer to that question is - by the observance of mitzvot. This means more than "just going through the motions". It means a Torah way of life, mitzvot for the right motives and with the right enthusiasm.

One must revere his parents [212, A211 19:3], yet keep the Shabbat, meaning (among other things) that if one's parents tell him to violate the Shabbat (or any other mitzva - Torah ordained or rabbinic), he may not listen to them. (Neither may he be disrespectful in his refusal to obey.) Parents and their children are all commanded by G-d to keep the Shabbat (and all mitzvot).

We may not "turn towards" idolatry in thought or words [213,L10 19:4] nor may we make idols [214,L3 19:4]. This specifically prohibits making idols for others. Both these mitzvot are among the many that are designed to keep the Jew far away from idol worship.

Korbanot must be offered in the Beit HaMikdash in a proper and pleasing manner. Specifically, one must keep to the time limits presented for eating sacred meat [215,L131 19:8]. Viola- tion carries a death penalty from heaven.

Watch this next set of mitzvot: Leave the corner of your field uncut, so that poor people might come and find grain to reap [216,A120 19:10]; do not reap your entire field [217,A210 19:9]. A positive mitzva and a prohibition that basically say the same thing. Here's another pair: Leave the gleanings of the field for the poor [218,A121 19:10]; do not take the gleanings [219,L211 19:9]. And then these two pairs of mitzvot are doubled again - each pair of mitzvot is counted separately as applied to a vineyard [220-223; A123-124 ,L212-213 19:9-10].

Stealing [224,L244 19:11], denying holding that which belongs to someone else [225,L248 19:11], and swearing to that effect [226,L249 19:11] are all forbidden. Swearing falsely [227,L61 19:12] is forbidden.

Two observations: "A" lent his camera to "B" and later B denies that he has A's camera, and then swears that he doesn't have it. One might think that there are two violations here. But actually, there are three. Mitzva [226] overlaps both [225] and [227].

Second observation: Swearing falsely is different from swearing in vain. Both are serious prohibitions. Take the following example as an interesting distinction between the two. If someone swears (with G-d's name) that a banana is an apple, that is NOT a false oath; it is an oath in vain. Of course, it is not true that the banana is an apple, but everyone knows that and can see it for himself. The oath did not falsely convince anyone that it was an apple. Such an oath is a frivolous misuse of G-d's name and the sanctity of an oath and is a violation of "Thou shalt not take G-d's name in vain". A false oath is one that people accept as truth, since they have no first-hand knowledge of the issue. When the lie deceives others, then there is falsehood.

That the Torah says one who swears falsely disgraces G-d's name by doing so, is echoed by Rambam when he distinguishes between "serious" sins and "light" sins. Rambam puts into the serious category all sins that carry a death penalty... and swearing falsely. So destructive are false and vain oaths to the underpinnings of society, that it is placed with the capital offenses.

Withholding someone's property [228, L247 19:13], robbery [229,L245 19:13], and delaying payment of a laborer [230,L238 19:13] are pro- hibited. Most people would probably rationalize the situation and not consider delaying payment as a form of theft. The Torah implies that one is (can be?) as serious as the other.

It is forbidden to curse a fellow Jew [231,L317 19:14]; and one may not place a stumbling block before the blind [232,L299 19:14], meaning [not exclusively] that one may not mislead or entrap others. Care must be taken not to mislead anyone, even inadvertently. This can include stretching the truth or saying something that is not actually a lie, but it will convey to others that which is not really so. (Helping someone do the wrong thing is part of this prohibition - even if the other knows what he's doing and wants to do it.)

Chamishi - Fifth Aliya - 8+10 p'sukim - 19:15-32
Do not pervert justice [233,L273 19:15], nor show honor to a prominent person during a trial [234,L275 19:15]. We must always carry out true justice [235,A177 19:15]. Once again, notice that we have a positive mitzva which, in essence, is the "flip side" of several prohibitions, the violation of which results in distorting and perverting justice.

Technically, this positive command is directed to the judges and courts. However, the individual Jew must draw from these mitzvot the importance of being fair and apply some of these rules on an informal basis, to everyday life.

Neither gossip nor slander (regardless of whether what you say is true or false) [236,L301 19:16]; do not stand by while your fellow is in danger of life, limb, or property [237,L297 19:16]. Do not hate your fellow Jew in your heart [238,L302 19:17]; reproach SENSITIVELY your fellow [239,A205 19:17] being careful to avoid embarrassing him [240,L303 19:17] (even while reproaching him).

Do not take revenge [241,L304 19:18] nor bear a grudge [242,L305 19:18]; "Love thy neighbor..." [243,A206 19:18] Notice the constant reminder: "I am G-d", or words to that effect. Being nice to others is not just nice; it is part of Torah and the fulfillment of G-d's commandments.

It is forbidden to cross-breed animals of different species [244,L217 19:19], to sow mixed seeds [245,L215 19:19], and to wear Shaatnez, mixtures of wool and linen in a garment. Note that in this one pasuk, there is a forbidden animal-animal mix, a plant-plant mix, and an animal/plant mix, making the point (among others) that G-d allows us a dominance over nature that has restrictions and limits.

Next we find the complicated issue of the atonement for improper relations with a maidservant who is partially freed and partially still a slave.

[P> 19:23 (10)] Fruits of the first three years of a tree's life are forbidden, i.e. ORLA [246,L192 19:23]. The fourth year's yield is sacred [247, A119 19:24] and must be eaten only in Yerushalayim, or redeemed and the money used for food and drink in Yerushalayim. From the fifth year on, the fruits are permitted. One may not eat gluttonously [248,L195 19:26]. One may not consult and rely on omens, divination, conjuring, or some aspects of astrology [249,250; L32,33 19:26]. Shaving the temple area of the head is forbidden [251, L43 19:27] as is shaving the face with a razor [252,L44 19:27]. These 2 prohibitions apply to men only. They are unique in that all other prohibitions apply to both men and women. (Actually, there are some other exceptions, but this is the classic example.) Permanent tatooing is forbidden [253,L41 19:28]. Protect your daughters from loose behavior. Keep the Shabbat and respect the place of the Mikdash (even when no Beit HaMikdash stands there) [254,A21 19:30]. Ov and Yid'oni (mediums and wizards) are forbidden [255,256; L8,9 19:31]. One must rise and otherwise respect the elderly and Torah scholars [257,A209 19:32].

This last parsha is presented here as one paragraph to give the flavor of the way these mitzvot "fly at you" without the parsha-breaks you might expect. One gets the feeling that there is something holding these diverse mitzvot together. K'doshim Tih'yu, Be Holy, perhaps.

Shishi - Sixth Aliya -5+7 p'sukim - 19:33-20:7
[S> 19:33 (5)] One must not take advantage of the newcomer to the Land (convert and/or stranger). The convert shall be treated with love; we must learn from our Egyptian experience. It is forbidden to cheat with any false measures [258,L271 19:35]; one must be honest in weights and measures [259,A208 19:36]. Keep all of G-d's statutes and laws.

[P> 20:1 (27)] The punishment for Molech (a perverse idolatrous practice involving child-sacrifice) is death by stoning. G-d will cut off the one who serves Molech. If society does not punish the violator, G-d will. So too for the practice of Ov and Yid'oni.
Sanctify yourself and be holy.

Sh'vi'i - Seventh Aliya - 15+5 p'sukim - 20:8-27
Preserve the statutes and do them, for G-d sanctifies us because of our deeds.

Cursing one's parents, even after their deaths, is forbidden [260,L318 20:9], a capital offense.

The Torah reiterates the forbidden relationships that were presented at the end of Acharei. They are all capital offenses. The specific death penalties vary, but it is in the context that Rambam learns the command to Sanhedrin to carry out the punishment of "internal burning" when called for [261,A208 20:14].
Rambam holds that each of the four death penalties is counted separately among the 613 mitzvot.

Again, the Torah commands us to preserve all of the mitzvot, thus preventing the Land from expelling us.

It is forbidden to follow the practices of the nations amongst whom we find ourselves [262,L30 20:23]. This ISUR applies to idolatrous practices, immoral acts, and that which has no apparent reason. IOW, there is no prohibition of following a non-Jewish practice that is reasonable and constructive.

In order to inherit the land of Israel, we must not behave in the abominable ways of nations who preceded us. We must distinguish between kosher and non-kosher animals (and life-styles); we must be holy and distinct from others. We are not automatically different from anyone else. Torah makes us different. Torah gives us our unique identities.

Every Jew must play a dual role. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also "advised" to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole.

Ov & Yid'oni are punished by stoning.

Maftir is the final 3 p'sukim. They make a powerful summary of all the mitzvot of Acharei-K'doshim. There is a repeat of the command to be holy, and the reason: that G-d is holy. And we find G-d's promise that He will keep us apart from the other nations, to be His.

Haftara - 9 p'sukim -Amos 9:7-15 Very short haftara
The haftara basically clarifies the "deal part" of the command to be holy. Amos stresses that we will be just like all other of G-d's children on Earth, no different from the Ethiopians, the Philistines, etc. That is, of course, if we don't remain faithful to G-d. Because if we do, and keep the mitzvot sincerely, then the promises of the Torah will be realized and we will be unique among the nations. It's really up to us. That's our challenge.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 232 • Kindness toWork Animals
We continue the topic of kindness to work animals.
The animal owner's presence
In last week’s lesson it said that it is written that the Torah “If you see the donkey of someone you hate crouching under its burden, would you refrain from helping him? You shall help him repeatedly." The Torah also states, "You shall not see the donkey of your brother or his ox falling and hide yourself from them; you shall surely stand them up with him.'

These two verses seem to imply that the obligation for Reuven to load, unload, and reload Shimon's animal is binding only when the owner Shimon is also present. This is true only if Shimon is present and does not participate in loading, unloading, and reloading the animal. However, if Shimon is not present, Reuven must perform the commandments of unloading and reloading. There are times when even if the owner is present and does not participate in the loading, unloading, and reloading Reuven must load, unload and reload. For example, if Shimon is too old or too weak to participate, the original loading having been done for him by someone else.

Exemptions from the commandments
There are times when Reuven is exempt from the obligation to perform the com- mandments of loading, unloading, and/or reloading. Some examples are:
If Reuven is a kohen and the animal is in a cemetery, the kohen must not go to the cemetery to help unload or load the animal. The reason is that a kohen is not permitted to go into a cemetery. There are authorities that the laws prohibiting a kohen apply only if the cemetery is a Jewish cemetery.

If Reuven is a scholar, or an old sage, or wealthy or highly respected, and does not ordinarily perform such tasks as loading or unloading animals, he need not help to load, unload, and reload the animal. Regarding the persons listed in this para- graph, the test is would such a person load, unload, and reload his own animal? If he would not do it for himself, he is not obligated to do it for Shimon. However, if Reuven is truly pious, he will help to load, unload, and reload even if he would not have done so for himself. In halachah this is known as acting lifnim mishurath hadin.

In case of suffering of the animal, all persons should help if they are physically able to do so.
If the animal belongs to Shimon and is being driven by a heathen, Reuven need not assist in unloading and reloading, or loading the animal, even if the bundles on the animal belong to a Jew; If the heathen is not present then Reuven must perform the commandment if the bundles belong to a Jew; Also, if the animal belongs to a Jew; Reuven must perform the commandment even if the bundles on the animal belong to a heathen. However, if the animal and the bundles belong to a heathen, then Reuven must assist him only if it will lead to better relations between Jews and heathens. Nevertheless, in all those instances where Reuven is not obligated to assist, he should nevertheless do so to prevent suffering by the animal.

Priorities in performing the unloading, reloading, or loading
Reuven encounters two animals belonging to two different people, Shimon and Levi, both of whom are friends of his or both of whom are his enemies. Shimon's animal is staggering under its burden and requires to be unloaded; Levi's animal is not yet loaded because Levi cannot find anyone to help him load the animal. Reuven is obligated to first help to unload Shimon's animal. The reason is to relieve the suffering of Shimon's animal. However, if Levi is Reuven's enemy and Shimon is Reuven's friend, then Reuven is obligated to first load Levi's animal and then to unload Shimon's animal. This is done to subdue Reuven's evil impulse.

A caravan traveling together
In all that is said in this section, if there is a custom as to how to proceed, or if there are rules, such customs and rules must be adhered to. What follows are instances where there are no customs, rules, or laws to follow;

A caravan of mules is traveling together, either all of them loaded with bundles or all of them unloaded. The leg of one of the mules became injured so that it cannot proceed as quickly as the other mules. The remaining animal owners cannot proceed quickly but must proceed at the pace of the injured animal. If the injured animal will be able to proceed after a short wait, the other owners must wait for that period.

However, if the injured animal cannot proceed at all, the other owners are not required to wait for that owner. The caravan is parked for the night and is attacked by pirates or thieves, or by an army that is battling another army. The thieves were paid off and left the caravan. Each member of the caravan has to give his share of the ransom paid in proportion to the value of the goods he is carrying.

Members of a caravan hire a guide to get them to where they are going, through a dangerous place, and they pay the guide in proportion to the value of the goods being carried and also according to the number of people in each vehicle.

The members of the caravan may make any type of stipulations regarding losses and expenses. A vessel carrying goods for several merchants is about to sink and the merchants are told that the vessels will not sink if a certain weight of goods were thrown overboard. All of the merchants must pay their proportion of the value of the goods jettisoned according to the value of the goods, and not according to the weight.

Contemporary applications
Instead of mules or other beasts of burden, the owner is proceeding in a vehicle, a car or a truck that breaks down or has a flat tire, or is stuck in a sand bank or a snow drift. A driver who passes by must try to help the driver of the brokendown vehicle who has a flat tire or who is stuck, if providing such help will not endanger the passerby. This includes helping to unload the truck or other vehicle and helping to reload it.

Or if a truck is proceeding and a carton falls off the truck, and the driver needs help in reloading the carton, other drivers must help him.

Once the broken-down vehicle is in a position to proceed, the helping driver should accompany him to see if the vehicle is indeed now able to travel.

In most instances, police or other safety vehicles will help the driver of the broken- down vehicle. However, many drivers have had experience where a car was stuck on a lonely dark road and there was no way to communicate with the police. A helping hand at that moment would be a Godsend.

Priority in proceeding
A vehicle driven by Reuven and a vehicle driven by Shimon both appear at a bridge going over a small river. The bridge can hold only one vehicle or the lane on the bridge is so narrow that only one vehicle can cross the bridge. Or as sometimes happens, there is only room for one more vehicle on a ferry. Most communities have laws, rules, and regulations governing such situations and these are controlling. Assume, however, that the community does not have traffic laws to govern which vehicle may proceed first. If one of them is a commercial vehicle carrying cargo and the other is a passenger vehicle, the commercial vehicle has priority. If they are both commercial vehicles and one is loaded and the other unloaded, the loaded vehicle has priority. If one is a passenger vehicle and the other an unloaded commercial vehicle, the passenger vehicle has priority.

If both are commercial vehicles, whether both unloaded or both loaded, or both passenger vehicles, then they can arrive at some adjustment between themselves or else cast lots as to who proceeds first. If there is a financial gain by going first, then there may be a money adjustment made by the parties.
That which has been said regarding vehicles holds true for ships as well.
The subject matter of this lesson is more fully discussed in Volume VIII Chapter 261 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il

The lessons of Rabbi Quint's column are now coming from vol.VIII of his monu- mental work, A Restatement of Rabbinic Civil Law. Vol. IX has been recently released, and vol. X will be out soon, IY"H to complete this important translation and commentary of the sadly neglected part of Shulchan Aruch, CHOSHEN MISHPAT.

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
Laws of Damages
Any person whose acts or possessions damage someone else's property must make good the loss of the damaged party.

Laws protecting property are a neces- sary feature of any legal system; even so, we can extract profound lessons from the particular characteristics of Jewish tort law and from the way our Sages related to this aspect of law.

While we might think that avoiding damage to our fellow man is the most basic and primitive level of protection required for civilization to exist, our Sages seem to grant it a most exalted status: "Rav Yehuda says, someone who wants to be a saintly person should fulfill matters of torts" (Bava Kamma 30a).

At the simplest level, Rav Yehuda is pointing out that there are myriad tiny ways in which we may hurt or offend other people that are not included in the strict rules of torts, and a saintly person is scrupulous to avoid all of these. But there is also an educational message of virtue in the laws of torts themselves.

PASSIVE AND ACTIVE CAUTION
The tractate Bava Kamma, which deals with the laws of torts, begins with an enumeration of the four archetypal kinds of damages. Three of these involve damage caused by one's property, such as an animal, and one is damage caused directly by human action.

It seems that there is a basic difference, even a dichotomy, between these kinds of damage. Preventing damage by one's property involves an active effort to supervise it, whereas avoiding damage oneself is a simple matter of refraining from harmful activity.

Yet it seems that the dichotomy is not so great. For one thing, the very fact that these types of damage are enumerated together hints at some kind of likeness. Furthermore, the gemara indicates that the caution required of a person is also a kind of positive watching: "A person is required to supervise his body" (Bava Kamma 4a). It is almost as if our bodies are our property, which require watching just as our animals do. (See Rav Fischer's "Beit Yishai" on this topic.) Indeed, an alternative, though less accepted, reading of this Mishna states explicitly that the common denominator of these kinds of causes of damage is that they are all "property" (Shita Mekubetzet).

This approach to the laws of damages gives us a profound insight into human nature. Our bodies are not passive slaves to our higher natures, obediently performing whatever we ask of them. On the contrary, there is a constant conflict between our material nature and our higher human nature. Our base animal nature, like our actual beasts, belongs to us and hopefully is domesticated and tamed by us, but is by no means under our complete control. Although we are justified in taking advantage of its muscle and training it to help us in every way, we need to fence it in, to keep it away from temptations which could lead it to lose control, damaging ourselves and others.

Understanding how to channel and exploit our material nature without losing control of it is indeed the key to saintly behavior.

“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. 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

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish Prophet part 4 A Prophet’s Prayer
“What do I have to do with you? Have you come to me to call attention to my sin and recall it, and to kill my son’”? (Melachim Alef 17:18). This question of the widow of Tezarfat to Eliyahu, after her son died, is a strange one. The opening words are words of protest, common in Hebrew for addressing one who illegally and provocatively enters our private domain. In what way could the widow’s hospitality and Eliyahu’s subsequent miracle of the flour and the oil, be seen as drawing attention to her sin, and to which sin? She was saying that before this man of G-d came, she would have been regarded as being a pious and charitable person, but now in comparison with the prophet, she was revealed in another light. Her words are an echo of Lot’s, “When I dwelt with Avraham, my charity paled in comparison to his. Now, in comparison to the people of Sodom, they shine in glory. (B’reishit Rabba 3).

Out of fear and awe, she clutched the body to her breast, so that Eliyahu had to forcibly take the dead boy from her. He went up to the loft [a single room up a staircase, just below the flat roofs common in their homes] that she had provided for him, and stretched out upon the boy’s body. Our Sages queried this contact of a kohein with a dead body, normally forbidden. They explained that it is not clear from the text that he was a kohein; alternatively that the boy was not really dead but rather in a serious and deep coma; alternatively that since he was about to be resurrected, the boy was not considered dead (Comments to Bava Metzia 112b).

The prayer that Eliyahu now prayed for Divine Mercy should be seen as being an implementation of the role of all His prophets and righteous people, as we see from Avraham; “For he is a prophet and he will pray for you [Avimelech, the Philistine] (B'reishit 20:7).

These are prayers radically different from those we know from our siddur. The latter are all set both in format and in time; individual ecstasy and feeling being secondary. Furthermore, they are national and communal prayers; individual requests and petitions in the sense commonly understood in all faiths as prayers are secondary, only allowed to be inserted at appropriate places in the communal service. In contrast to the siddur, these prayers that we are describing are spontaneous outpourings of the heart, calls for help, for healing, and for salvation to knit unraveled souls and to bind broken hearts. Moshe prayed for Miriam to be cured from Tzaraat, “I beseech Thee, please My Lord heal her”. Samuel after the election of Saul as king, “ G-d forbid that I should sin against the Lord in ceasing to pray for you” (Shmuel Alef 12:23). The Psalms of David, Warrior-King and father of the Messiah, have been used by generations to beseech Him for help and to provide hope and solace in the face of suffering and sorrow. “From the depth do I invoke You, Our Lord: hearken unto my voice, may Your ears attend to the sound of my supplications” (T'hilim 130). Elisha, disciple of Eliyahu, followed his example and prayed for the revival of the son of the Shunemite.

Jonah ben Amitai, the very same boy that Eliyahu brought back from the dead, called out from the inside of the whale as we read on the afternoon of Yom Kippur, “From the very belly of hell cried I, and You heard my voice” (Yona 2:3). Indeed, “The Lord is near and close to all that call upon Him, to all that call on Him in truth” (T'hilim 128:19).Eliyahu is considered in Jewish tradition to be the epitome of this art of Israel and major weapon throughout history.

First, in sorrow he ascribed the fate of the widow and her son, so different from the Divine role as the protector of widows, to his own shortcomings. These had been responsible also for the drying up of the Nahal Kerit. Then he stretched out over the body three times, so that all his prayer was geared to the boy, thereby intensifying his kavana. [“He warmed the body with his own, in accordance with many miracles that are achieved by copying natural acts-“- Radak]. After the third time, he called out, “My G-d, let this child’s soul return to him”. And the boy revived.

Later, on Har Carmel, when day drew to an end, Eliyahu prayed, “Hear me, O Lord, hear me”; we repeat likewise in all our selichot - “Aneinu, Aneinu, hear us, hear us”. Indeed, throughout the ages he returns to pray for Israel, to give advice and guidance to its scholars, to grant charity to our poor and weak, and protection in the hour of our need. On Moatzei Shabbat, with the advent of the weekdays with their tension and problems, we sing to his role as helper and protector. So ingrained has the figure of Eliyahu as a guide, savior and healer become that there are more legends and stories about him, than any other biblical character, even in other faiths and cultures.
This is Eliyahu for whom we place a special wine cup at the Seder in expectation that he will come as a harbinger of redemption, since in the same month that we were redeemed on Pesach, we will be redeemed in the future. Eliyahu will be the messenger bearing tidings of the coming of the Messiah. “I will send you Eliyahu the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to the children and the hearts of the children to their fathers” (Malachi 3:5-6).
This is the 34th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] S'firat HaOmer
[7] Letter to TT readers
[8] Letters to Torah Tidbits
[9] Torah From Nature
[10] 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, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, 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 This sounds like a crazy question, but what is the halachic ruling on one who counts sefirat haomer in a base other than the standard, decimal system? In other words, could he say, "Today is 1101 in base 2" on day 13?

A From a practical perspective, this does seem like a crazy question, but trying to answer it gives us the opportunity to more clearly define how one performs the mitzva of counting. When it might be practical is when one is asked the day of the omer before fulfilling his mitzva. Instead of telling what the count was yesterday, one might want to answer with the day's count in a different base if that is not a valid way of counting (see Shulchan Aruch, Orach Chayim 489:4).
One can demonstrate from the Shulchan Aruch (ibid.) that one does not fulfill the mitzva of sefirat haomer by stating information that makes it clear what day of the omer it is. Otherwise, saying yesterday's date would be like saying today's date. Thus, one has to say something relatively direct about the number that corresponds to the day in the omer. But how formal must it be?

Firstly, the poskim understand as a simple matter that one can do sefirat haomer in any language he understands (Magen Avraham 489:2) and some say that one does not fulfill the mitzva if he does not understand, even in Hebrew (ibid.). So one can say that the important thing is getting the point across in reference to the day's count. If so, what difference does it make if it is in done in a different language or in binary. In fact, many Acharonim (see Sha'arei Teshuva 489:6; Biur Halacha, on 489:1; Kaf Hachayim 489:24) dispute or have doubt as to whether or not one fulfills the mitzva by saying the number in gematria form (e.g. "yud gimmel" for 13). One might claim that the answer to your question depends on that dispute, as all numerical systems are probably the same. Furthermore, the Ba'er Heitev (:6) says that one fulfills the mitzva by saying "arbaim chaser echad (40 minus 1)" for the 39th day, dipping further into arithmetic computations.

However, there is great logic to distinguish between your case and the aforementioned. It is true that our definition of what a number is may be broad enough to include gematria. But gematria is at least a normal way for many people to express numbers. In Talmudic Hebrew, "40 minus 1" is also a catch phrase for 39 (see Shabbat 73a). (One can, therefore, take issue on the B'er Moshe (III, 82) who simply equates "5 minus 1" to "40 minus 1."). In contrast, talking in binary is not normal in any language (if one, properly, excludes computer languages).

The matter may depend on the careful reading of earlier sources. The Tur (OC 489) cites the Ra'avyah's opinion that when one is in between multiples of 7 days he doesn't say the number of days but, for example, "a week and 6 days" for 13. A week is an accepted way of saying 7 days and it seems to be equivalent to the gematria case. Yet, the Tur feels compelled to explain that this is valid because on day #7, he said, "7 days, which is a week." The Chok Yaakov (489:8) says, in fact, that if on day #7 one says just "a week" the Ra'avyah agrees that he does not fulfill the mitzva. Only after formally stating in our counting that 7 days is equivalent to a week are they interchangeable. (Some argue on the Chok Yaakov and one can also say that the Tur's explanation is needed only to explains why the Ra'avyah's system is legitimate l'chatchila, whereas, you are likely interested in the ruling, b'dieved).

In the final analysis, if counting in gematria is invalid, then bases other than decimal are certainly invalid. If one accepts gematria, then there is a possibility to discuss binary. However, logic still dictates that one must express the count in a numerical system which is readily used in the language one is using.

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 info@eretzhemdah.org with the message: Subscribe/English (for the english version) or Subscribe/Hebrew(for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

EDITORS"S NOTE: As off-beat as this week's question seems, it appeals to the math teacher in me. This is especially so because I used to point out to my students that the regular Omer counting was in base ten (the decimal system) and in base seven (that is from day 7 until 48, if you want to be picky). By saying, today is 25 days which are 3 weeks and 4 days to the Omer is the same as saying 25 ten º 34 seven

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
Once two women came to R' Hirshele Orenstein with a dispute. It seems that both had hung out their underwear to dry, and someone had stolen one of the washes. Each claimed that the other's underwear had been stolen. For the desperately poor people of the time, such a loss was a major tragedy.

R' Hirshele ordered that the remaining wash be brought to him. He then had the two women leave temporarily, and asked his wife to add some of her own laundry to the pile. He then called one of the women back and asked her, "Do you recognize your laundry?" She began sorting the clothes. "This is mine, this isn't...", she said.

R' Hirshele then ordered that the clothes be mixed up again, and called the other woman in. "Do you recognize your wash?" he asked her. She began going through the pile: "This is mine, and this, and this... all are mine", she said.

"Are you sure that all are yours?" asked the rabbi. "Yes", she said decisively, "everything here is mine."

"You are the liar", R' Hirshele told her, "and the laundry belongs to the other woman."

R' Hirsh Michel of Yerushalayim was extremely poor. His jacket was old and threadbare, with patches on its patches. His friends wanted to buy him a new suit, but he refused to accept charity.

"I am grateful to my jacket", he said, "because it instills humility far more so than all the musar works that have been written about the subject."

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be).

[3] Candle by Day
A mood is a test. We are tested by happiness, sadness, etc. And it is not whether we succumb to the mood which is the critical factor, but whether we succumb to evil because of the mood. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
With BIG basketball games on Thursday night and Motza'ei Shabbat, let's take a look at some basketball terms in Hebrew.
Basketball KADDUR SAL (Officially, two words; often combined)
Basket SAL
Backboard LUACH HA'SAL
Rim T'BAAT HASAL
Net RESHET HASAL
Court MIGRASH KADURSAL
Referee SHOFET
Rebound KADDUR NITAR
Usually called KADDUR CHOZER
Dribble KIDRUR
Pivot SIVSUV
Foul AVEIRA
Free throw line KAV HA'ONSHIN

The Earth rotates on its axis every day and revolves around the Sun in a year.
Rotation = SIVUV; revolution = HAKAFA

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The well-known admonition not to emulate the ways of the gentile nations appears in this week's parasha (Vayikra 18:3-4): "You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. You shall observe My laws, and keep My ordinances; I am the Lord, your God."

Simply understood, the verses teach us that whenever we live among non-Jews we should be cautious not to learn their ways or adopt their values. Rashi, however, is bothered by the two superfluous phrases in the verse, and so he understands that God is warning Israel who are now in the desert that the Egyptians of Goshen "where you dwelt" as well as the Canaanites of Israel where "I am taking you," are the most corrupt of the nations. Thus, you must be especially careful not to be influenced by their lifestyle.

The Kli Yakar takes a different approach and explains that these phrases reflect the wrongdoings committed by our people when they were in Egypt and while they were in the desert. When Yaakov and his sons first come to Egypt and Yosef arranges a dwelling for them, we read (Bereishit 47:27), "Thus Israel settled in the country of Egypt in the region of Goshen…." Many commen- taries point out that our forefathers erred when they "settled" in Egypt instead of treating the country as a temporary residence. And their wrong- doing in relation to the land of Canaan was that whenever they faced a difficulty in the desert, they disgraced the Holy Land by saying that they wished to return to Egypt (Bamidbar 14:4) or to die in the wilderness (Shemot 16:3).

In these verses, God provides us with the formula to make amends for these mistakes. Come to Eretz Israel where not only can you abide by My com- mandments to their fullest, but you can abide by more of My commandments than any where else (mitzvot hateluyot ba'aretz). In order not to fall prey to the negative influences of a foreign land - bechukoteihem lo telechu, "you shall not follow their laws"; and in order not to make the mistake of deferring your arrival and your observance of so many mitzvot, G-d urges everyone - et mishpatai ta'asu ve'et chukotai tishmeru, "You shall observe My laws, and keep My ordinances."

Mrs. Linda Derovan, Ramat Beit Shemesh
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

[6] S'firat HaOmer
Another S'firat HaOmer Tidbit for your information
Ashkenazim count:(e.g.)Today is 25 days, which are 3 weeks and 4 days to the Omer, S'faradim say: Today is 25 days to the Omer, which are 3 weeks and 4 days. Different but similar. You want really different? Here's how Teimanim will count:
HAIDANA ASRIN V'CHAMISHA YOMI B'UMRA D'INUN ,'LATA SHAVUIY V'ARBAA YOMI.

[7] Letter to TT Readers - You can make a difference!
Dear Torah Tidbits Reader,
As you know, we have been heavily involved with the Israel Center for the last two decades. We have seen the programs conducted on your behalf and that of Israel's youth touch thousands of individuals over this time.

For close to eleven years you have been receiving Torah Tidbits which is read weekly by no less than 15,000 readers. Imagine if each one of you would express his or her appreciation for this and send in 180NIS contribution - then we would have raised no less than $500,000 towards building our youth programs!

Of course, you can show your gratitude to the Israel Center by attending our upcoming celebratory Yom Yerushalayim Dinner or by placing an ad in the Dinner Journal.

Might we humbly suggest that shul members might like to get together to take out an ad in our Dinner Journal.

As you have counted on us - week in and week out for the Torah Tidbits - we now turn to you for your commitment in participating in our once-a-year fund-raising drive.

We look forward personally to greeting each one of you at the Dinner. We know that we can count on you!
With best wishes, Menachem Persoff and Phil Chernofsky

[8] Letters to Torah Tidbits
Last week in the MRMH column, we featured the hyrax, the probable SHAFAN of the Torah. SM asked for pictures whenever the featured animal is not commonly known. A reasonable request. It is not always easy to find a picture that will repro- duce well wit our method of printing. So here is the best hyrax we found on the web. (found in the hard copy of TT)

With the camel and the pig being the obvious candidates for special mention in the Torah as being non-kosher, we get the sense that the purpose of their mention is because of similarities they bear to kosher animals. Most non-kosher animals are obviously so. But not these. So what's a rodent-looking furry thing doing on the list? Read these definitions for hyrax and we begin to understand why the SHAFAN is on the short list too.

HYRAX Any of several herbivorous mammals... resembling woodchucks or similar rodents but more closely related to the hoofed mammals.

... rabbit-sized mammals of Africa and SW Asia... Although rodentlike in appearance, hyraxes are hoofed mammals, or ungulates... has small hooves on its toes...

They are cute, they are shy... but they are most definitely NOT kosher. (...also known as coney, dassie, rock rabbit, klipdachs, daman, ashkoko...)

Quite a number of people called, emailed, and spoke face-to-face (what a strange way to communicate) about last week's Lead Tidbit. It was a MASHAL (parable), but it ended without spelling out the NIMSHAL. This time, it was purposely done that way. (There have been times, if you can believe it, that the lead tidbit was supposed to be continued but wasn't.)

The intention was for it to be a HAMEIVIN YAVIN (the one who understands will understand) piece. I did not want to spell out that the three cousins represented secular Zionists, Religious Zionists, and religious non-Zionists. Not to avoid criticism from certain circles; criticism is okay. I just didn't want to use a sledgehammer this time. But many of you asked - more than expected.

Here's another parable (analogous situation) which was first presented on Yom HaAtzmaut to those who joined us for our festive davening.

A person is walking from the Old City to Maalot Dafna (let's say), and while crossing K'vish Mispar Echod, is hit by a car. Hit and run. The person is badly injured and is lying on the road. Moments later, a car approaches. The driver stops, happens to be trained in advanced first-aid, which he applies, then calls for an ambulance. The person is whisked off to the hospital, undergoes emergency surgery, and is now in a regular room on his way to a full recovery. The doctors tell him that the driver that stopped for him saved his life.

Can you imagine the person not "benching gomel" because his life was saved by a Jew who drives on Shabbat? Can you imagine the person not being thankful to G-d and to the driver for what they teamed up to do?

And wouldn't it be nice if the story continues like this: A special relationship develops between the injured person and the driver, which blossoms into a special friendship. Not only did the driver visit the person in the hospital several times, but after the person got out of the hospital, they spent a lot of time together, including a beautiful Shabbat at the person's home. One thing leads to another, and the driver slowly becomes a complete Baal T'shuva, Shomer Torah U'Mitzvot.

[9] MAH RABBU MAASECHA HASHEM...
BEAVER
...largest N. American rodent... their large webbed hind feet are adapted for swimming... broad, flat, leathery tail serves as a rudder and propeller... small ears... but excellent hearing... close their ears and nostrils under water ...teeth, including bright orange incisors, grow continuously... occur across most of North America except Florida... true vegetarians, eating leaves, bark, twigs, sprouts, fruits, buds ...aquatic plants... Beaver cache food for winter, submerging tree and shrub branches next to their lodge... usually nocturnal but they may be seen at dawn and dusk making repairs to their lodge or dam or gathering food... highly territorial... monogamous and pair for life... older females produce more offspring...The Canadian beaver was the country’s first natural resource to be exploited by Europeans... population almost wiped out by 1930, but con- servation measures have since restored their numbers... well-developed social hierarchy in which the family is the basic unit, and the female the central figure in each family. The usual family group consists of the adults, the kits, and the yearlings of the previous year. The average size of the family is about 10 or 12 individuals... Bear, wolf, coyote, fisher, wolverine, otter, and lynx prey upon the beaver who is, nevertheless, a powerful antagonist when at bay. Their lodges, made of tangled sticks and caked mud, offer protection that even black bears have difficulty in breaking through. Beaver dams are usually about 50m in length, 2m high, and about 3m through the base. Their dams help to maintain water levels in forest streams, thus providing habitat for themselves, fish, and waterfowl. Beaver is second only to humans in causing changes to the environment...

[10] Divrei Menachem
The parsha of Kedoshim introduces us to the concept of Kedusha or Holiness, which was to be taught to "Kol Adat Bnei Yisra'el" - to each and every one of the Jewish people. What a far cry from the notion of the detached holy people associated with the saints of other religions!

"Kadosh" connotes separation; it is on a different spiritual plane from the secular. To be holy indeed implies separation from the immoral and unethical. Yet it also means for us the observance of Torah-based com- mands that have set the Jewish people aside over the eons of time.

Truly, we, the ordinary people, might be forgiven for resisting such a noble and elevated mission, arguing that, "It is for the rabbis, not for us!" Perhaps we could concentrate on one or two of the mitzvot that seem most relevant to Kedusha and leave the especially righteous to hold aloft the spiritual banners on our behalf.
However, remarks Rabbi Norman Lamm, the edict to be holy is specifically directed to the ordinary men and women who are confronted daily by temptation and ambition, secularism and profanity. It is in this encounter with real life that we have the greatest opportunities - like Moshe and Rabbi Akiva before us (among countless other role models) - to prove that it is the challenge of mundane living, "that is the stone on which we must sharpen the blade of Kedusha."
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 hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
The "Leper" in the Mikdash (I)(Tzara'at, a much more interesting subject than you think)
There are two forms of true leprosy - the tubercular or nodular, and the anesthetic, or nervous; generally both forms are present. The nodular form begins, as a rule, as round or irregularly shaped spots commonly of a mahogany or sepia color. These often disappear, and are followed by the appearance of nodules. In an advanced stage, the face is covered with firm, livid, nodular elevations; the nose, ears, and lips are swollen beyond their natural size, the eye brows and eye lashes are lost, and the eyes are staring; the whole process producing a hideous disfigure- ment. As the disease progresses, insensibility of the skin ensues (the anesthetic form of the disease), and the fingers and toes may rot away. However, in no way do the detailed descriptions of Tzara'at found in Vayikra 13,14 allude to the horrible deformities, the growing lack of sensation or the rotting away of parts of the body that are characteristics of true leprosy. Tzara'at described in the Torah is not leprosy and the Biblical term "Tzara'at" has been incorrectly translated as "leprosy" for hundreds of years. The Greek word Lepra, mistranslated in the Septuagint and other literature of the period, does not mean leprosy but rather various kinds of skin diseases.

We are taught that Tzara'at was the physical manifestation of Divine punishment - the person affected, the Metzora, was literally "touched" by the finger of G-d as a Divine visitation for evil thoughts and deeds - especially slander. Miriam "spoke against" Moses and was punished with Tzara'at (Bamidbar 12). The word Metzora was seen as an etymological derivation of Motzi Shem Ra - slanderer. "Resh Lakish said: 'What is the meaning of 'This shall be the law of the Metzora' (Vayikra 14:2). It means this shall be the law for the one who brings up an evil name" (Arachin 15b). Therefore when the Metzora had repented sincerely and mended his ways, the Tzara'at, the physical manifestation of Divine wrath, would recede. "R. Samuel ben Nachmani said in the name of R. Yochanan; Because of seven things does Tzara'at come upon the world: slander, the shedding of blood, taking the Lord's name in vain, incest, arrogance, robbery and envy" (Arachin 16a). The laws of Tzara'at have some interesting peculiarities. If the symptoms described in the Torah covered the Metzora's entire body, he was pure. Only when he started to heal, he became unclean (Nega'im 13:3). The Sages were fully aware of the anomalous nature of this very strange ruling. In a Midrashic rendition of Korach's rebellion against Moses (Bamidbar 16), Korach asks Moses a number of questions with the intention of making him look ridiculous in front of the people. One of the questions concerned this ruling. "If", asked Korach, "a man had on his skin a white spot the size of a half a bean, is he pure or impure?" Moses answered the man was impure. Then Korach asked, "If the symptoms spread over his whole body and he became completely white. What was the law?" "In that case", Moses answered, "he would be pure". Korach retorted that laws so irrational could not possibly be of Divine origin and therefore Moses was an imposter and Aaron his brother was not the legitimate Kohein Gadol (Note Yerushalmi, Sanhedrin 10, 27d-28a). (This is actually the third of three questions Korah asked Moses.

"As soon as a suspected case of Tzara'at occurs, the Kohein has to be called in to diagnose it. What he looks for is whether the discoloration is 'deeper than the skin', whether the hair within the discoloration has turned white, and whether the affection is spreading or static." If the Kohein is unsure, he is required to delay the diagnosis by 'shutting up' the person for seven days, and then, if there is further change, an additional seven days. If the symptoms subsequently did not spread any further, the Kohein pronounced him clean. And if the symptoms subsequently did spread further, he was pronounced a Metzora and therefore unclean. There were certain relaxations of the rules. If the signs of Tzara'at appeared on a bridegroom, the Kohein did not inspect him until after the seven days of the marriage feast, or if they appeared during a holiday, the inspection was postponed until after its conclusion (Nega'im 3:2). True leprosy in contradistinction to Tzara'at, develops at an exceedingly slow pace, particularly in its initial stages. Additional examinations after seven days would, in most cases, show virtually no change. No diagnosis of Tzara'at was authoritative unless certified and orally proclaimed by a Kohein.

It is interesting to note what the visiting Kohein did not do. He made no attempt to treat the disease nor did he offer any prayers. Similar to a Pakach from the Iriya (a municipal inspector, Lehavdil), the Kohein merely certified the existence of an existing condition.

When we do find Tzara'at healed in the Tanach, it is brought about by either the prayer of a Navi (Bamidbar 12) or obeying a Navi's instructions (II Melachim 5). The Mishna says, "All are qualified to inspect Tzara'at signs but only a Kohein may pronounce them unclean or clean (Nega'im 3:1). There was a difference between someone suspected of having Tzara'at' - the individual whom the Kohein quarantined for either one or two weeks to verify his condition - and the person, who, after visual inspection, was actually audibly confirmed by the Kohein as having Tzara'at. The suspected person was considered impure during the period of his quarantine, but if, upon priestly inspection, "the affliction has dimmed and has not spread on his skin…" then he is pure. Once exonerated from suspicion of Tzara'at, he immersed himself and his clothing in the Mikva. Rashi notes that the mere fact that he was under suspicion made him impure in the first place, and required his quarantine for that limited period of time. However, if after two weeks of quarantine, the symptoms of the disease continued to spread, "the Kohein shall declare him impure". Rambam notes: "Since the Metzora… is a "father of impurity", he imparts impurity to people and utensils by his touch and earthenware vessels by airspace (i.e. putting his hand inside such a vessel even without touching the interior walls). A man can be rendered impure by carrying the Metzora - even if there is no contact. He renders impure his couch and chair (Midras-impurity) and even if the Metzora sat on a large stone under which were (blankets or sheets)… he would contaminate them… These laws apply equally to the "suspect" being "shut up" during the time of his quarantine and to the Metzora who definitely has the disease" (Hilchot Tum'at Tzara'at 10:11).<to be continued>
Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah Reading
Column #115 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.

R' Sharoni points out - in the name of MINCHAT SHAI and MASORA K'TANA - a "Baal Korei's nightmare" in Parshat Acharei, specifically in 17:11,14). In a previous column, we pointed out that the word for he and she, i.e. HU and HI (hee), are both spelled HEI-VAV-ALEF (usually) in the Torah. In most cases, knowing if the word it refers to is masculine or feminine will determine how to read the HEI-VAV-ALEF word. But sometimes it is difficult to make out what the word is referring to. Hence the nightmare in question. Rashi points out that DAM, blood, and BASAR, flesh, are ZACHAR (masculine) and NEFESH, soul, is N'KEIVA. Now look at the two p'sukim and see how tricky it is to figure out what the HU/HI refers to.

(11) KI NEFESH HABASAR B'DAM HU...HI H'DAM HU BANEFESH Y'CHAPER"
(14) KI NEFESH KOL BASAR DAMO B'NAFSHO HU...KI NEFESH KOL BASAR DAMO HU...
In the first instance, HEI-VAV-ALEF refers to the soul (of the flesh in the blood), so it's HI (hee), feminine. The second time it obviously refers to HADAM, the blood, so it's HU, masculine. The third instance, the immediate antecedent is DAMO, its blood - HU. The fourth time it refers back to NEFESH - HI (hee).
The mnemonic devise for keeping these for HUs and HIs straight is that the bride circles the chatan at their wedding. The feminine form surrounds the masculine pronouns in this case. F-M-M-F.

Here's a Torah reading item that has an important ramification for daveners.

The phrase ANI HASHEM ELOKEICHEM appears 34 times in Tanach (28 in Torah), 13 of which are in Acharei or K'doshim. And - most importantly for us - twice in the last pasuk of the SH'MA. Does this phrase mean that G-d is saying to us that, I, HaShem, am your G-d -or- I am HaShem Elokeichem. In other words, do we pause after ANI and say HaShem Elokeichem together, or do we say ANI HASHEM pause Elokeichem. The TAAMIM (TROP, cantillation notes) indicate that the pause is after ANI. Shaarei T'shuva cautions us to say this properly, because pausing in the wrong place can imply that His being our G-d is not exclusive, G-d forbid.

Feedback
Last week (page 11) we were talking about the problem with answering AMEN to GA'AL YISRA'EL, which might be an interruption between GEULA and T'FILA. We concluded that the best procedure is to say the GA'AL YISRAEL bracha together with the Chazan. Two readers pointed out that the Mishna B'rura makes a further suggestion, which can come in handy if one did, in fact, finish GA'AL YISRAEL before the Chazan, and is now listening to him finish the bracha.

Since there are different opinions as to whether, in this case, AMEN should be said or not, (and it is too late, so to speak, to finish the bracha with the Chazan,) the person should start the first few words of HASHEM, S'FATAI TIFTACH before the Chazan gets to the end of the bracha, and then the person is considered to have begun his AMIDA and therefore cannot answer AMEN to the Chazan's bracha. But by not actually starting BARUCH ATA... yet, the person is still considered to be properly davening with the TZIBUR by beginning the AMIDA with them.

Another point: if the Chazan does not taper the bracha off, but says it aloud all the way through, people who are not about to begin their AMIDA have the opportunity to say AMEN.

Notice that our Sages were concern with the proper saying of AMEN, and were loath to let a bracha go without an AMEN, were it not for another consideration.

Parsha Pix
From Acharei, Kohen Gadol and two identical goats, over which lots are drawn (coin flip).
The pairs of numbers are the counting of the blood-sprinkles on Yom Kippur. Familiar from Yom Kippur Musaf repetition.
The rest is from K'doshim.
House on fire.
Potential life-threatening situation allows making a phone call (etc. on Shabbat - note the Shabbat candles nearby).
Shabbat candles also reminder to keep the Shabbat, which is attached to Reverence for parents and to Reverence for the Mikdash.
B'samim is for Havdala, not from Shabbat to Chol but between kosher and non-kosher animals and between us and other nations - mentioned at the end of the sedra.
Hands and crystal ball represent the prohibitions of divination, omens, and other "black arts".
The heart in the Torah is a pictogram for Love thy fellow being a great Torah rule.
Lifesaver is for the mitzva not to stand by idly while someone is in danger.
Grapes and wheat refer to many agricultural mitzvot in the sedra - PE'AH, LEKET, and others.
Thief is various prohibitions related to theft.
The camel with the monkey- head is a reminder of the prohibition of cross breeding.
Scales of justice knocked over are for the prohibitions related to perverting justice. The scale is weighing a 1 kilo weight, but reads less than one. Either the weight is off or the scale is. Whichever, that would be ASUR, to use false weights and measures or even to possess them.
Razor blade for the prohibition of shaving with one.
The trees with fruit stand for ORLA, then fourth year being special, the fruit is KADOSH. 5th year's fruit is to eat.

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 alsopresentedforcall-insolutiononTorahTidbitsAudio(Arutz-7,Thursdaynight).Thebest 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 (Tazri'a-M'tzora) TTriddles:
[1] Amitai's two grandchildren
[2] Last, this, next x3, skip 2, then thrice
[3] Same on the surface, but below it's EIE for 70 and ISTE for 14
[4] Like a traffic light in more ways than one
[5] I'll give you 5 agorot for counting on the first night, says the very rich uncle to his favorite nephew. Each night after that, I'll double the amount I give you. If the nephew makes it all the way through the Omer, how much will his uncle have given him all together? (Before you calculate the answer, try a quick guess.)
[6] Secret ingredient of the Lag BaOmer fire
[7] bow, count, and a lot of shpritzing
[8] plus 2 visual TTriddles

And the envelope, please...
[1] Amitai in Tanach was the father of the prophet Yona. Yona’s children would be Amitai’s grand- children. And so, we have in the sedra, SH’NEI B’NEI YONA. The intended meaning, of course, is two turtle-doves, but with the TTriddles play on words, it means the two son’s of Yona.
[2] This TTriddle was badly messed up. Apologies. Instead of explaining what it should have said, we'll pose it as a TTriddle for this week (Acharei-K'do- shim). So this is a new TTriddle hiding among last week's TTriddles report. Last week, 5; the week before, only once, but conspicuous; none this week; thrice next week.
[3] On the surface refers to the Hebrew spelling of words without paying attention to the vowels, which are below (or above) the surface. Reference is to the Hebrew for seventy and for a fortnight (that's two weeks, 14 days). SHIN-VET-AYIN-YUD-MEM. Shiv'im and Sh'vu'ayim. EIE for 70 is based on Morse code. E is a single dot, the CHIRIK. I is two dots, which are usually horizontal, but here stands for a SH'VA. The other E is another CHIRIK. That's SHIV'IM. For the 14 (days), the vowels are a SH'VA (I), KUBUTZ (S, which is three dots - remember SOS), T is a dash, PATACH, and the E is still a CHIRIK. That's SH'VU'AYIM.
[4] Two major features of a traffic light echo important aspects of the topic of NEGA'IM, the main theme of Tazri'a and M'tzora. One is the colors. Some blemishes are referred to as having the coloring Y'RAKRAK or ADAMDAM, greenish (or strong green)or reddish (or strong red). Concerning the hair of some blemishes, the color yellow is mentioned. So we have the colors of the traffic light. Another major feature of a traffic light is its changing. This too is a feature of TZORAAT and NEGA'IM. In some cases, they were carefully watched for changes from one week to the next.
[5] This is not a TTriddle really, but a math problem to cause amazement, because a person's guess before calculating tends to be laughably low. Most calculators will not even be able to handle this problem. Our ficticious nephew of the very ficticious, fabulously wealthy uncle, receives 5 Ag. for the first day, 10 for the second, 20 for the third, 40 for the fourth, and 80 for the fifth day (assuming, as we will throughout this problem and iots solution, that the boy does not miss a day's count). Add that up and add the 1.60NIS and 3.20NIS for the 6th and seventh nights and we find that the lad has received a grand total of 6.35NIS for the first week. Not terribly exciting, but on the 8th night, he gets 6.40NIS, which is more than his total to date, bringing his total now to 12.75NIS. In fact, if you work this through, you will find that each days prize is not only double what was received the day before, but it is also 5 Ag. more than all the previous days put together. Let's jump a little (you can do the calculations that we skip, if you want). After counting 11, the total collected passes 100NIS. At the end of two weeks, the nephew has collected 819.15NIS. A week later, the total has reached over 100,000NIS. And one week after that -after 28 days - the total is over 13 million shekel. After 35 days, the total is 1.7 billion shekel. A week after that, the total is more than 219 billion shekel. At the conclusion of the Omer, the total collected is over 28 trillion shekel. There is no real way to illustrate this staggering amount. The total net worth of the 20 wealthiest people in the world (Bill Gates at the top of the list) is less than a half a trillion dollars. Our Omer counter received more than 15 times that amount. When I used to pose a similar problem to my math students at YCQ, I ended by telling them that this situation was obviously ficticious, but that the S'CHAR MITZVA one gets from doing mitzvot (like counting the Omer and many others) is great - in this world and the next - a wonderful offer from AVINU SHEBASHAMAYIM, that outdoes the uncle in the Omer story. Especially because the uncle isn't real... but HaShem is.
[6] LOG (HA)SHEMEN, is mentioned four times in Parshat M'tzora. LOG, a liquid measure equal to about 350ml. is spelled LAMED-GIMEL (as in LAG BA'OMER, so we figured it to be the secret ingredient to the LAG BA'OMER fires coming soon.
[7] SHEVA P'AMIM, seven times, is a phrase that appears in M'TZORA several times, four times, to be exact. Of the 12 occurrences in the Torah, 10 refer to the sprinkling of either blood or oil. The other times the phrase appears, it is Yaakov who bows to Eisav seven times, and the command to count a Shmita cycle of seven years each, seven times... followed by the Yovel year. Bow, count, and lots of shpritzing.
[8] One of the two unexplained elements of the
ParshaPix was a traffic light, a duplicate of TTriddle
[4]. See there. The other was a little difficult to make out in the printed Torah Tidbits, but very clear in the web version. However, different people I showed the hard copy to, identified the person in question without difficulty. There is a phrase that recurs so often - and with different TAAMIM - to be very noticeable. V'RA'A HAKOHEN, and the kohen shall look (at the NEGA, examine might be a better definition) is found 14 times (13 in Tazri'a and once in M'tzora) and nowhere else in the Torah. Add to that five more V'RA'AHU HAKENs, also only in Tazri'a and the natural TTriddle that emerges is a kohen that sees. And who better to represent a "seeing kohen" than HaRav Avraham Yitzchak HaKohein Kook zt"l, who happens to be known as HARO'EH, the seer. To his picture (Davka Judaica Graphics), we added a pair of glasses for good measure.

This week's TTriddles:
[1] Difference between Aharon's goats... and No'ach's animals
[2] What is Yechezkel's honest daughtercalled in this week's sedra?
[3] Double 19 triple mix
[4] Don't bother with this initial gift to Kojak's alter ego
[5] And the double guy dealswith what? (one word answer)
[6] PIGUL, 82, and WHO?

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Tuesday, May 18th, '04 Leil Yom Yerushalayim

Dear TT reader,
Day in and day out throughout the year, the OU Israel Center is here for you - with shiurim on a variety of topics and on various levels, lectures on contemporary issues, video presentations, Shabbatonim, tiyulim, creativity workshops, Torah Tidbits... and much more. The OU Israel Center provides you with the highest quality informal Jewish programming.

Every week from Nahariya and Tzfat in the north to Sderot and Kiryat Gat in the south, over three thousand youngsters participate in the OU Israel Center's youth programs. The NCSY-style Makom BaLev, the Zula for teenagers at risk and NESTO for English-speaking teen Olim are three facets of our Youth program. There is more.Please take a couple of minutes to read about our Youth programs in more detail, in the enclosed ad journal form.

Day in and day out the OU Israel Center is here for you; now we turn to you to be there for us.

On May 18th we will celebrate together at the OU Israel Center's first annual Dinner. We will have the pleasure of honoring Mr. Marc Belzberg, Rabbi Aharon Adler, and Rabbi Stewart & Susie Weiss, each of whom has contributed so much to the Israel Center and Torah education. The dinner and its journal is the opportunity for you to express you appreciation and show your support to the Israel Center. The proceeds of the dinner and journal are earmarked for the Center's youth programs.

Just think! Your donation means that another teenage oleh from Kharkov will find a warm welcome in our Beit Kharkov, your contribution will assist Makom BaLev to bring another group of Israeli kids closer to yiddishkeit. With your assistance, young religious high school students will be able to reach out to their non-religiouspeers with Torah and Mitzvot. And with your help, the Zula will save another boy or girl from life on the streets.

Please fill out the enclosed form, reserve places for the dinner and/or place an ad in the dinner journal. We thank you in advance for your generosity and look forward to seeing you at the Israel Center and at the Dinner. (or call 5667787 x 203 for more info..)

Sincerely, Rabbi Emanuel Quint, Dinner Chairman; Stuart Hershkowitz, Journal Chairman
Musical entertainment by Chaim Dovid, Couvert: $125 p.p.

NCSY’S CAMP DROR is back for another great summer! ...on the grounds of Keshet in the Golan - Wed. July 7 - Mon. July 19, For Boys and Girls, entering7th-10th grade in the fall: Separate activities • same campus, Registration has begun: Sports • Drama • Debating, Hiking • Swimming, Daily theme-based learning, Color War • Kumsitz (bonfires), Shabbatot in the spirit of NCSY, Special evening activities, Talks by well known personalities, Small groups with individual attention to all participants, Security arrangements as per Chevra L’Haganat HaTeva, - For more information call Ahuva(02) 566-7787 ext. 242

NESTO Native English-Speaking Teen Olim
We are proud to announcethe coming of the all new NESTO Senior+ Shabbaton #2, The 15th of May - (That's in two weeks)
As we all know,NESTO Shabbatonim are memorable occasions...so be sure not to miss this one, Especially all of you who missed out on one of the most amazing Pesach trips ever this year, Can’t wait to hear from you, Please call to sign up: 052-55-22-44-3 (Tanya),120nis for members, 160nis for non-members - It is still not too late to get a NESTO sweatshirt, just call and ask for one, Members: 40nis • Non-mem. 60nis
Hope you all have a Shabbat Shalom
The Israel Center's Youth Program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432 • Chaim Pelzner, Director • Yehoshua Bonchek, Coordinator • Tanya Glassman, Bat Sherut • Partially funded by the Jewish Agency for Israel: If you know an English-speaking teenager who doesn't know about NESTO,either tell them aboutus or tell us about them.

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

Cellphone numbers in Israel has been changed.
The first three digits have been replaced by four digits Check the chart to the right. The last 6 digits of the number remain the same. (Old numbers will also work until October.)
was is
050 050-5
051 050-7
052 052-2
053 052-3
054 054-4
055 054-5
056 050-6
057 057-7
058 052-8
064 052-4
065 052-5
066 054-6
067 054-7
068 050-8

TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations 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 to Thursdays. Call Batya at the Travel Desk of the Israel Center, 566-7787 ext. 249;fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you
can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or
TIYUL HOTLINE up to the day before the TIYUL and request a box lunch.

18NIS will get you a delicious sandwich (specify your preference), a refreshing
drink (specify regular or diet) and a dessert. Your lunch will be ready for
you when you board the bus.

CANCELLATION POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Batya 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. 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 <-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.

Please note: We cannot return phone calls from overseas; people from abroad should fax 972-2-5660156 for the Attention of Batya or email to tiyul@israelcenter.co.il
Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

Next Israel Center In-House Shabbaton: Shabbat B'har B'chukotai - M'vorchim Chodesh Sivan, FRI-SHA, May 14-15: Shiurim, Divrei Torah, Tibdits, Three Shabbat Meals & Kiddush by Schocketino,Old friends... and new ones
Speakers include: Rabbi E. Quint, Nancy Brown, Rabbi Aaron Zeigler, Nachum Chernofsky
Early Shabbat: Mincha 5:47pm, Candle lighting 6:05pm, Carlebach-style Kabbalat Shabbat,
Extended deadline for "early registration" 200/230NIS thru May 4th noon, 230/260NIS after May 4th 12:00pm
When you call to reserve, speak to us about your housing needs, dietary concerns, seating preferences, etc.Also, if you live in the neighborhood and can help us by putting someone up for Shabbat (sleeping only), please let us know. (whether you are participating in the Shabbaton or not)

David Magence in David’s City
King David’s Biography through Sites in Yerushalayim - Sunday May 16th, 1:00-4:30pm: Goliath’s Tower; Shaar Yafo (formerly known as “David’s Gate”) ;Migdal David ; Overlook - Sultan’s Pool (Batsheva bathed there - maybe); Overlook - Emek Refaim (Site of two of David’s Battles); Har Tzion - Traditional Tomb of King David; City of David (Ir David) - You are welcome to bring a Tanach along, This will be a 3-4 hour walking tour. There will be many stops along the way, so if you have a folding chair, bring it along. Bring water, hat, water, comfortable shoes, water, camera, water, etc. - We will meet at the Jerusalem Pearl Hotelat Tzahal Square at 1:00pm promptly, Cost: 36NIS for members • non-member 50NIS, Please register by phoning Batya at 5667787 ext 249, Number of participants limited, You must pay in advance, Hoping to see you - Shulamit’s Tiyulim are Always Treats; Come – You will surely enjoy her delicious sweets!

Shavuot with Yisrael Hatzair and the Israel Center - 4 days 3 nights • MON-THU May 24-27, Tikun Leil Shavuot • Simchat Yom Tovat the Kinar Classic: Scholar-in-Residence:Rabbi Emanuel Quint, Chairman: Ben Rabinowitz, Mehadrin cuisine • Rich & varied Yom Tov menu, Lunch en route • Tuesday morning tiyul, Separate swimming & health club, 1400NIS p.p. F/B (dbl. occ.) - single supp. 700NIS, Non-members add 50NIS p.p., Reservations confirmed upon payment only, Round-trip transportation from/to 22 Pinsker, Further details: Yisrael Hatzair (02) 623-1361, Yisrael Hatzair P.O. box 7306Jerusalem 91072

TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli hotels, please call Batya directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.

Call 050-744-0140 for deals marked with an asterik

* Sheraton-Plaza, Jerusalem, valid April 30 - May 1
This Shabbat: 1050NIS per couple, F/B

* Jerusalem Pearl, valid April 30 - May 1
This Shabbat: 870NIS per couple, F/B

* David Citadel, Jerusalem, valid April 30 - May 1
This Shabbat: 1330NIS per couple, F/B

* Sheraton-Moriah, Eilat, valid May 2-4
2-night package: 970NIS per couple, H/B

Eden Inn, Zichron, valid May 6-8
Glatt-Mehadrin, 2-night package: 1130NIS per couple
Thursday night - Friday, H/B; Shabbat, F/B

The Back Page of TT616
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and incorporates classes & lecturesof the OU Israel Center's Project Yedid, JCA, and the Jewish Values Education Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel.

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 9-16 Iyar (April 30 - May 7)

Friday
9:00am: (men & women) - New format for Rabbi Eisen's shiur in Pirkei Avot (in effect at least until Shavuot) - Overview of Avot ch.1 with Rabbi Chaim Eisen

Friday EVE - until Rosh HaShana IY"H
"Early Shabbat Minyan" - Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Mincha: Ach-K'do: 5:40 • Emor - 5:44, B&B: 5:47

Shabbat DAY
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting (times remain until RH): Going to Azazel DT & Play by Yaacov Peterseil

Motza”Sh
Motza'ei Shabbat, May 1st, 9:30pm
Maharal vs. Rambam, Maharal: Are Rambam's Taamei Mitzvot in Good Taste?, Referee: Rabbi Yaakov Moshe Poupko

SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara): Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel

SUNday
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
7:30pm: (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying: The Early Generations & Bnei HaElohim - Who are they? with Rabbi Chaim Eisen

Communication Series: Sun. May 2, 8:00pm: "Talking to Difficult People" with Rabbi Shlomo Kory

MoNday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) excursions into the world of nevi'im with Mrs. Pearl Borow
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women) Jewish History series: After Bar Kochba:A new Start for “Yavneh” in the Galilee. with Dr. Henry Goldblum
11:36am (women) Outwitting Your Yetzer from Duties of the Heart - Rabbenu Bachya with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for the first session • Qualified nutritional advisor on hand, Mondays from 11:35am, Elisheva 999-6479
Video and Lunch: Monday, May 3rd, 12:30pm: Learning to Like Yourself by Rabbi Abraham J. Twerski MD
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. Satisfaction guaranteed! Mondays, 12:45-1:45pm Call Sura Faecher, 9932524
3:00pm Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Exploring Classical Jewish Sources Monday, May 3rd, 8:00pm: Why Do We Need Torah?Rabbi Yehuda HaLevi tours a pharmacy Rambam Examines a Water-Clock by Rabbi Moshe Zauderer
8:30pm (AM SEGULA) “Curing the Jewish Heart” series, Lectures by Eli Yosef
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, May 3, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

TUESday
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 (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am, Call 054-690-330 for further information
9:00am: (men &women) The World of Mishna, Halacha, Haskafa, and History with Rabbi Aharon Adler
10:15am (men &women) Parshat HaShavua with Rabbi Sholom Gold, Phil Chernofsky substituting
9:00am& 9:55am: On Dew and Revival of the Dead with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: Hebrew: Idolatry in contrast to Mitzvot... and Divine Providence with Dr. Hayim Abramson
Tuesday, 11:30am • Midrash on the Book of Ruth, Shiurim with Rabbi Steven Ettinger, Rabbi, Professor & Recent Oleh - Discover new perspectives of this wonderful Biblical book
11:45am: Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) wiht Raizel Zisk
Jewish Values Education Institute presents Wellsprings of Creativity, Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...Each session 1½ hours with Esther Sutton writer, counselor, facilitator, Tuesdays, 12:00-1:30pm • 20/25NIS, Partially funded by the Jewish Agency for Israel
Video and Lunch Tuesday, May 4th, 12:30pm: Did Moshe have the right to break the Luchot? by Rabbi Sholom Gold
Tuesday, May 4th, 8:00-9:30pm (also on May 11th): Workshop: The Sefirot in Action:Steps Towards Better Communication Skills, Facilitator: Batya Yaniger, BSW, Spiritual Intelligence Counseling, You will learn to...Become a better listener • Communicate empathy • Articulate your feelings
Tuesday,May 4, 8:00pm: Finally... A JEWISH SUPER EXERCISE, Discover the
Jewish Mind-Body Tune Up, Unifying exercise knowledge from the Talmud, Energy Psychology, Educational Kenesiology, and Martial Arts, Developed by Avraham Gundle DO ND and Rabbi Immanuel Yosef Legomsky MA Neurotherapist, Get an essential taste tonight

WednESday
10:45am (men &women) Substitute this week, call for info. Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
video and lunch: Wednesday, May 5th, 12:30pm: Peace Treaties with the Philistinians by Rabbi Macy Gordon
3:00-5:00pm Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
3:00pm: (men & women)Women in Tanach with Pearl Borow
7:30pm (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying: The Holy Days & Special Times with Rabbi Chaim Eisen
Wednesday, May 5th, 8:00pm: KORBANICS (The Study of Sacrifices) - A slide-assisted glimpse into the workings of the Beit HaMikdash Presented by Catriel Sugarman In memory of Zelda bat Aharon and Sara a"h and R' Dovid Zev ben Yaakov and Tova z"l (parents of Dr. Heidi Sugarman)
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold...Midrash & Aggada 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)
Thursday, May 6th (Say Hey) 18:30 & 20:00: Root & Branch Association (in cooperation with the Israel Center)
"Responding Jewishly to Israeli and Global Environmental Threats", "Vegetarianism: Forbidden, Optional, or Mandated" by Richard H. Schwartz, Ph.D.Author, President, Jewish Vegetarians of North America (J.V.N.A.), Professor Emeritus of Mathematics, College of Staten Island, Co-Chair, Root & Branch Ecology Fellowship [jewishveg.com/schwartz]
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 for either or both lectures
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

Friday
9:00am (men & women) New format for Rabbi Eisen's shiur in Pirkei Avot in effect at least until Shavuot - Overview of Avot ch.1 with Rabbi Chaim Eisen

UPCOMING at the Israel Center
Sunday, May 9th, 8:00pm: It’s Kosher but is it healthy? Talk by Dr. Michael Feinerman

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
Harvey Tannenbaum, Secretary/Treasurer
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, 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

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