ZMANIM - HALACHIC TIMES
Correct for TT #625
Candle lighting - (Balak) 7:14pm (earliest -plag - 6:20)
Havdala - 8:31pm
Rabbeinu Tam Havdala - 9:05
Ranges are THU-THU 12-19 Tamuz (July 1-8)
Earliest Shacharit - 4:38-4:42am
Sunrise - 5:37-5:40½am
Sof Z'man Kri'at Sh'ma - 9:10-9:12am (8:14-8:17am)
Sof Z'man T'fila - 10:19-10:22am (9:44-9:46am)
Chatzot (halachic noon) - 12:43-12:44pm
Mincha Gedola (earliest Mincha) - 1:19-1:20pm
Plag Mincha - 6:20-6:20pm
Sunset - 7:54-7:53pm (7:49-7:48pm)

Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting

Shabbat Earliest City Havdala
7:31pm (6:23) Raanana 8:34pm
7:29pm (6:21) Beit Shemesh 8:32pm
7:31pm (6:23) Netanya 8:34pm
7:30pm (6:22) Rehovot 8:33pm
7:11pm (6:22) Petach Tikva 8:33pm
7:28pm (6:22) Modi'in 8:33pm
7:29pm (6:21) Be'er Sheva 8:31pm
7:28pm (6:20) Gush Etzion 8:31pm
7:30pm (6:22) Ginot Shomron 8:33pm
7:13pm (6:20) Maale Adumim 8:31pm
7:26pm (6:22) Tzfat 8:34pm
7:28pm (6:20) K4 & Hevron 8:31pm

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

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

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

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

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

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

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

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

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

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

Here's our Eretz Yisrael, Yerushalayim, and Beit HaMikdash "scorecard" for the month of Tamuz:
9th - Breach of Jerusalem in the time of the first Beit HaMikdash.
15th - Ezra leaves Bavel on his way to Yerushalayim, a 15-day journey. (This means that half of Tamuz was spent going in the right direction, literally and figuratively.)
17th - Breach of Jerusalem during the time of the second Beit HaMikdash.
3rd - Miracle of Sun & Moon in time of Yehoshua.
17th - Sin of the Golden Calf
Tamuz has its ups & downs. But we have it within our power to reverse some of those downs by hastening the Geula with Torah & Mitzvot... and more.

Lead Tidbit
Startling Observation
It's a straightforward observation of something that sits right in the Torah in plain sight, waiting for us to notice, realize the implications, and hopefully do something about it.

Back in B'haalotcha, lots of complaining; G-d's anger and punishment. Sh'lach - major sin of the scouts. Not the first time we "angered" G-d, but a particularly disgraceful and offensive thing we did. And G-d's decree was harsh. In Korach, the people fare no better, probably worse. Terrible rebellion, challenge to G-d's authority and Moshe's. G-d's punishments rain down upon the people. Not only Korach's gang perish, but an additional death toll of 14,700 follows. Chukat - the people complain yet again - and despair. G-d's anger and punishment, once again. High body count. End of Balak - the plague that resulted from the Baal P'or fiasco was 24,000. The people misbehave repeatedly and are punished repeatedly. How many times had G-d threatened (considered?) wiping the people out and starting again.

And yet... what do we see in the major portion of Balak? Bnei Yisrael is between one "problem" and the next, and unknown to us, on a hilltop over- looking the encampment of the People, are two sworn enemies of Israel who are trying their hardest to harm us. G-d does not let it happen. He watches over the situation like a hawk, so to speak, and confounds every move attempted by Balak and Bil'am. Did we deserve this protection, with our track record of being unfaithful and irksome to G-d? Maybe not. But that's the point. Someone was threatening G-d's chosen nation. He remembers His promises, and more, He knows our potential to live up to His choosing us. And He will not let any harm befall us. Make your own analogies and conclusions.

Sedra-Stats
40th of 54 sedras; 7th of 10 in Bamidbar
Written on 177.8 lines in a Sefer Torah (ranks 35)
2 Parshiyot; 1 closed, 1 open
104 p'sukim - ranks 34th (8th Bamidbar)
1455 words - ranks 33rd (8th Bamidbar)
5357 letters - ranks 35th (8th Bamidbar)
Balak is close to average for the Torah's sedras but is on the small side for Bamidbar

Mitzvot
Contains none of the Taryag mitzvot
17 sedras (31½% of the Torah’s 54) have no mitzvot counted among the 613.

Aliya-by-Aliya Sedra Summary
[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 - 11 p'sukim - 22:2-12
[S> 22:2 (95!)] Balak was a weaker king than his neighbors in the region. The defeat of the others (OG and SICHON) instilled fear in Balak's heart, and he realized that waging a “conventional” war against Israel would be futile. His plan (following research of the matter) was to enlist Bil'am to curse the People of Israel. To this end, Balak sends a delegation to Bil'am in Midyan. Bil'am invites the envoys to spend the night so that he (Bil'am) can be spoken to by G-d. G-d does "appear" to Bil'am and asks him who these people are. Bil'am tells G-d and He warns Bil'am not to go with the delegation, nor to curse the people, because "they are blessed".

SDT How come Balak, a sworn enemy of Israel, rates having a sedra named after him? Commentaries suggest that Balak was an "honest enemy" of Israel. His antagonism was based on his fear of Israel; his intentions and actions were clear-cut. We have been plagued by many enemies throughout history who have hidden behind a smile, a mask of friendship, or a hand- shake and photo-op only to try to stab us in the back (or worse). Dear uncle- grandfather Lavan, is perhaps the prime model of the "sneaky" enemy. Balak's straight-forward hatred is something we can appreciate. (Interesting side point: Bil'am - not exactly Balak, but his partner in crime - is associated with Lavan. In fact, Targum Yonatan states that they were the same person.)

SDT Commentaries point out that Moav and Midyan were bitter enemies. Nonetheless, they put their differences aside and united to fight against Israel. This shows the power of anti-Semitism in this world. See what our enemies are ready to do because they hate us so much.

But it also must teach us another lesson. We too must be prepared to set aside that which divides the Jewish People into fragments, so that we can fight our common enemy with greater strength. This is not to suggest that we must ignore, overlook, or forgive these differences. But we have to know when we should put our religious- secular battles "on hold", in order to be united against the enemies of the Jewish People. We must all work together - Ashkenazim & S'faradim, National Religious and Haredi, left and right, religious and secular, to strengthen our position against those who would harm us, take parts of Eretz Yisrael from us, and divide our capital.

SDT Rashi says that when G-d told Bil’am not to go with Balak’s emissaries, Bil’am asked if he could curse the People from home. G-d said no. So Bil’am offered to bless them (us). G-d said, keep your honey and your sting.

Levi - Second Aliya - 8 p'sukim - 22:13-20
In the morning, Bil'am (reluctantly) dispatches Balak's messengers with his message of refusal. Balak sends a larger and more prestigious delegation to Bil'am, with offers of great honor and wealth if Bil'am would only agree to Balak's request. Bil'am again refuses, but does invite the new delegation to spend the night. This time G-d permits Bil'am to accompany the Moabites, but warns him not to do anything other than what G-d tells him. (Commentaries draw from this the notion: "In the direction a person is inclined, there he is lead" Also like, "Rope to hang himself with".)

SDT Why was Bil'am to be punished for going with Balak's delegation, when G-d permitted him to go? Sort of told him to go. Certainly, a person is held account- able for violations of G-d's prohibitions, but are we also responsible for things which are not specifically prohibited, although it is reasonable to assume that G-d does not want us to do them? The answer is YES. This is one of the concepts we actually derive from the episode of Bil'am. The Torah gives us a very good idea of what HaShem wants of us. Many sins are spelled out very clearly - in fact, there is a notion of "one will not be punished unless expressly warned"; yet we are warned that G-d will be angry, so to speak, if we do things that we (should) know are contrary to His wishes. This is something that exists in human relationships too. Parents, for example, expect children to behave a certain way, even without being specifically told. We are not programmed robots; we are human beings with the ability to reason. And G-d wants us to make the right decision in areas He left “open”, so to speak.
In the straight reading of the Chumash, it seems that Bil'am is truly a man of G-d who only wants to do what G-d wants him to do. Tradition describes him differently, as one who knows that he is totally in G-d's control but tries to fight it at every step of the way. What a blow to Bil'am's ego to be thought of so highly among people, yet to know that G-d calls every shot.

Shlishi - Third Aliya - 18 p'sukim - 22:21-38
Bil'am arises in the morning, saddles his donkey (by himself), and goes with the Moav officers. (The implication in the pasuk is that Bil'am went with a great deal of enthusiasm to "hopefully" curse the People of Israel. Contrast this with Avraham's enthusiasm on his way to fulfill G-d’s command with the Akeida.) G-d is "angry" with Bil'am for going (even though He permitted it) and sends an angel in an attempt to dissuade him from continuing. The Torah recounts that on three separate occasions - symbolically, it happened in increasingly narrower passages - the donkey sees the angel blocking the way, but Bil'am does not. Bil'am strikes the donkey each time, until G-d gives the power of speech to the donkey, who admonishes Bil'am for his deeds. Then G-d permits Bil'am to see the angel and Bil'am acknowledges his sin. He offers to return, but the angel allows him to proceed, with the warning not to say anything "unauthorized".
(In Pirkei Avot it says that the "mouth of the donkey" was one of 10 special items that G-d created in the instant before He rested from further creation on the very first Shabbat. One of the lessons from this concept is SOF MA'ASEH B'MACHSHAVA T'CHILA, what happens in the end was in G-d's thought and plan at the beginning.)

Balak goes out to greet Bil'am, who tells Balak that he is powerless to act on his own and must say only what G-d "puts in his mouth". (This is the significance of the "mouth of the donkey" - viz. that it is G-d Who grants the gift of speech; one should not be arrogant about his ability to speak well. In the words of the beautiful prayer of the Shali’ach Tzibur on Rosh HaShana, OCHILA LAKEIL, the human being thinks thoughts in his heart, but from G-d comes the ability to express them... or the lack of the ability.)

SDT The favored weapon of the nations of the world is the sword. The "weapon" of Israel is "the power of speech" (prayer, divrei Torah, kind words, etc.). Bil'am arrogantly lays "his weapon" aside and attempted to harm the People of Israel with their (our) own weapon. G-d, so to speak, went against Bil'am with his abandoned weapon - the angel's drawn sword. And ultimately, the Torah tells us, Bil'am fell by the sword. - Rashi

R'vi'i - Fourth Aliya - 15 p'sukim - 22:39-23:12
Balak makes sacrifices on the occasion, and Bil'am orders seven altars to be built for special offerings.

(All that is done is highly significant - e.g. the Torah records that our three Patriarchs offered seven korbanot at various times. Bil'am hoped to "neutralize" the effect of those sacrifices in G-d's eyes by repeatedly offering seven sacrifices of his own.)

After meditation, Bil'am "speaks" about the People of Israel. He does not curse them, but rather beautifully describes the uniqueness of Israel. Balak is upset, but Bil'am reminds him that he (Bil'am) can only transmit that which G-d wants him to.

If we are unique among the nations of the world, it is because of the Torah and our commitment to it, not something genetic, nor a mere accident of birth. We must preserve that uniqueness by remaining true to Torah, faithful to HaShem, and distinct from the other nations. And, as Bil’am pointed out, our uniqueness depends upon being different from the other nations (not wanting to be just like everyone else.)

Chamishi - Fifth Aliya - 14 p'sukim - 23:13-26
Balak takes Bil'am to a different vantage point, in the hopes that he will be able to curse the People this time. Once again, seven altars are built and sacrifices offered. Once again, Bil'am meditates and then utters magnificent descriptions of the Nation of Israel. Balak says his piece and Bil'am again explains his restrictions. (Difficult for someone who is considered the quintessence of arrogance.)

Rashi says that Balak chose Rosh HaPisga as a place from where Bil'am might succeed in cursing the people, because he foresaw that Moshe would die there. Rashi says that Balak knew this about the place but Bil'am didn’t - that Balak was a more gifted prophet.

Twice we find, And Bil'am said to Balak, build for me "with this" seven altars and prepare for me "with this" seven bulls and seven rams (23:1 and 29). With this, BA'ZEH. We are taught that all the prophets of Israel prophesy with KOH (AMAR HASHEM), except Moshe, who prophesies with ZEH. Bil'am felt that he was on Moshe's level and kept throwing around the ZEH. G-d says to Bil'am, go back to Balak, and thus - KOH - you shall speak. Enough with the pretension to ZEH; you say KOH. Bil'am gets the message and switches to KOH when he speaks to Balak.

Shishi - Sixth Aliya - 17 p'sukim - 23:27-24:13
Balak suggests yet a different vantage point from which to observe Israel; maybe G-d will permit them to be cursed. Bil'am again asks for seven altars to be built, and a bull and a ram to be offered on each. This time, Bil'am does not meditate in his usual manner, expecting similar results, namely that blessings will emerge from him - and he really wants to curse Israel.

SDT Balak takes Bil'am to Rosh HaP'or. Having seen in a vision that Israel will soon fall at P'or, Balak mistakingly assumes that the cursing from there would be successful (Rashi).

Targum Onkeles indicates that Bil'am was "reminding" G-d of the Golden Calf, so that He would allow the People to be cursed. However, when he saw the multitude encamped in such a special manner, he was endowed with "Ruach HaKodesh" and he blessed the People of Israel a third time. Balak had "had enough", spoke harshly to Bil'am, and "sent him packing".

We quote the words that emerged from Bil’am’s mouth - MA TOVU... Sometimes it takes a non-Jew’s observation for us to appreciate some- thing we might not see.

Sh'vi'i - Seventh Aliya - 21 p'sukim - 24:14-25:9
Before Bil'am takes leave of Balak, Bil'am prophesies about the other nations in the region... which was, in different words, a prophecy that each nation shall eventually perish, as will those who will bring about the earlier nations’ destruction.

[P> 25:1 (9)] Bil'am's final advice, his attempts to curse the People having failed, is to entice the People to idolatry and immoral behavior which will turn G-d Himself against them. This plan works, as 24,000 perish in a plague following the immoral and idolatrous worship of Baal Pe'or. Only the bold action of Pinchas b. Elazar b. Aharon HaKohen in defending G-d's honor, stops the devastating plague.

SDT This final lesson of the sedra must be learned well by us today. What Balak and Bil'am discovered is that if Israel is in G-d's favor, it will be invincible from outside attack. No nation can succeed against Israel, when we are "on good terms" with G-d. If we, however, incur G-d's anger, by being unfaithful to Him, by disregarding Torah and mitzvot, then we are extremely vulnerable to our enemies. And they might not even have to actually fight against us - we can, G-d forbid, destroy ourselves. This was true more than 3000 years ago; it is no less true today.

On a certain level, Parshat Balak is extremely simple and straightforward, with an extremely powerful message - because of that simplicity. For 95 p'sukim, we feel the protection of G-d as Balak and Bil'am fail time and again in what almost looks like a comical farce. The Gemara says that Bil'am was in some ways superior to Moshe Rabeinu, that when he was around, G-d Himself was extra vigilant in protecting us. For those 95 p'sukim, we beam with pride at the grudging admiration of a unique nation as expressed by Bil'am.

And then comes the last 9 p'sukim of the sedra. Bil'am went back home. So did Balak. No danger anymore. WHAM! We did it to ourselves. G-d protected us from Bil'am by giving him his words. By not letting him speak on his own. And then we turned around and betrayed G-d. 24,000 fatalities. And the toll would have been greater, except for the bold action of Pinchas. The sedra is shouting its message to us. All we have to do is listen to it.
Last 3 p'sukim are reread for Maftir.

Note that the Pinchas episode is interrupted by the break between sedras. Zimri and Kozbi are not identified yet, G-d's reaction comes next week. Just for now - the plague stopped! The swiftness with which the plague struck is matched by the swift action of Pinchas. For now, that’s the point. More next week.

Haftara - 17 p'sukim - Micha 5:6-6:8
Micha's prophecies include the state- of-affairs that finds Israel dispersed among the nations of the world, the promise of the end of war and restoration of Israel to its Land, and the "settling of accounts" between G-d and the other nations, and G-d and Israel. This portion contains a reference to the advice of Balak and Bil'am's response to it - thus the appropriate choice of this portion as the haftara for Parshat Balak. Note the "credit" to Balak for the advice that caused the failing of Israel as opposed to the implication from the Torah that it was Bil'am's idea.

Note the reference to the leaders of the People as Moshe, Aharon, and MIRIAM.

The haftara ends with the famous encapsulation of our responsibilities to G-d: "What does G-d demand of us, ONLY to behave justly, love chesed, and walk modestly (humbly) before G-d." This is the formula for the greatest protection we can have from the Balaks and Bil'ams of the world. And its disregard makes us terribly vulnerable. What a contrast between the end of the sedra and the end of the haftara! Again, we have the simple but powerful point. This is how we are supposed to behave. This is how we behaved... and what happened to us.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 241 (part three) • Laws of the Firstborn Son (Primogeniture)
In last week’s lesson we discussed the definition of a firstborn and how one proves that he is the firstborn. We now discus the portion received by the firstborn.

Assume that the father, Yaakov, died and there was a firstborn, Reuven. In most situations Reuven receives a double portion of the estate of the father. The estate of the father is divided into as many parts as their are sons plus one more (n+l), and the firstborn receives one portion and then all of the brothers including the firstborn receive one of the remaining portions. Assume that there are three sons, one of whom is Reuven the firstborn. The estate is divided into four parts (3+1) and the firstborn receives one part (one-quarter) and then he and the other two sons equally share the remaining three quarters. The firstborn thus receives one-half of the estate and the other two sons receive one-quarter each. It has been said that the firstborn receives two portions and then the remaining sons divide the balance of the estate.

In most instances this is correct. Thus when there are three sons the estate is divided into 4 parts and the firstborn receives 2 parts and the other sons 1 part each. In this situation the result is the same. However, as will be seen below, there are times when this is not accurate. I have thus set the halacha to be that the firstborn receives one portion and then he and the remaining sons divide the remaining portions equally. Assume ten sons, including Reuven, the firstborn. The estate is divided into 11 portions (10+1); one-eleventh is given to Reuven, Then the remaining 10 elevenths are divided among the ten sons including Reuven.

Reuven thus receives two- elevenths and the other nine sons receive one-eleventh each.

In determining how many sons are to be included in the calculation for the primogeniture portion, only those sons who were born prior to the death of the father are included; sons born during the father's lifetime but who predeceased their father are included. Yaakov had three sons, Reuven (the firstborn), Shimon, and Levi; Levi predeceased Yaakov, leaving no children. When Yaakov dies his estate is divided into four parts (3+1), and Reuven the firstborn receives one part (one-quarter) as his primogeniture portion. The remaining three-quarters is divided between Reuven and Shimon, each receiving 3/8 of the estate. Reuven thus receives 5/8 of the estate.

Yaakov had two sons, Reuven, the firstborn, and Shimon, both having predeceased Yaakov; Reuven left a daughter, Sarah, and Shimon left a son, David, Sarah inherits two-thirds of Yaakov's estate and David inherits one-third. Yaakov's estate is divided into three parts (2+1), Two portions are given to Reuven, and since he is not alive, his share goes to his heir, Sarah, The remaining one-third goes to Shimon, and since he is not alive, it goes to his heir, David.

Any sons born after the father's death are not included in this calculation regarding the primogeniture portion, but such after- born sons are included in the calculation in dividing the balance of the estate,

It was stated above that the relationship of primogeniture applies even if the firstborn and/or the other sons do not survive their father. Some examples: Yaakov had three sons, Reuven (the firstborn), Shimon, and Levi, All three died before Yaakov; Reuven left two surviving daughters, Leah and Rachel; Shimon left two surviving sons, Moshe and Aaron; Levi left three surviving sons, Yissachar, Dan, and Naftali, and a daughter, Sarah. All of these grandchildren were alive when Yaakov died. Since there were three sons, the estate is divided into four equal portions (n+l). Leah and Rachel, the daughters of Reuven, inherit one-half of the estate or one-quarter to Leah and one-quarter to Rachel; Moshe and Aaron, the sons of Shimon each inherit one-eighth of Yaakov's estate. Yissachar, Dan, and Naftali each inherit one-twelfth of the estate.

The firstborn receives a primogeniture share only if he is the firstborn to the father and only from the father’s estate. He does not receive a primogeniture share of his mother’s estate even if he is her firstborn and also the firstborn of the father. He receives a portion of his mother’s estate equal to that of the other sons.
Real estate owned by the father at the time of his death is included in the primogeniture portion even if it is mortgaged. However, real estate mortgaged to the government for nonpayment of taxes that the government will sell is not included in the primogeniture portion.

Personal property of the father is included in the primogeniture calculations. This is true even if the personal property is held for the father by others. Business investments and shares owned in business are part of the primogeniture portion. However, wages due to the father or rent due to the father are not deemed to be in his possession and are not subject to the laws of primogeniture.

If Reuven, the firstborn, sells his primogeniture portion before he receives such portion, the sale is valid. The reason is that the firstborn has a vested interest in the primogeniture portion even before the division of the property is made.

The firstborn may waive the primogeniture portion by an express waiver, or his waiver may be inferred by his conduct. For example, if only a portion of the father’s assets have been distributed to the son and the firstborn did not take his primogeniture portion, he is deemed to have waived his right to receive his primogeniture portion on the rest of the estate. This applies if the firstborn does not protest or state that he intends to receive his primogeniture portion; but if does protest in the presence of witnesses he is not deemed to have waived his right to receive the primogeniture portion. In each situation it is for Beth Din to determine the adequacy of the protest.

If the estate owes debts, the firstborn must pay a double portion of the debt as compared to the portion paid by the other sons. If the firstborn waives his primogeniture portion, he need pay only the same portion of the debt as any other son. There is a difference of opinion as to whether an heir who is not a firstborn can waive his inheritance and avoid paying his father’s debts to the extent of the inheritance.

IYH in the next lesson we begin a discussion of the father declaring who are and who are not his heirs.

The subject matter of this lesson is more fully discussed in volume VIII chapters 273 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

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
BRIBERY
The Torah forbids judges from taking bribes in no uncertain terms: "Don't accept bribes, for bribes blind the sighted and distort the words of the wise" (Shemot 23:8). The Torah reiterates in Devarim, "Don't slant judgment and don't show partiality; and don't accept bribes, for bribes blind the sighted and distort the words of the wise" (Devarim 16:19).

The most basic understanding of this directive is that it forbids a judge from accepting payment to favor one side. However, this understanding is problematic. As Rashi points out, the Torah has just forbidden slanting judgment or showing favoritism. There- fore, Rashi explains, this commandment comes to forbid accepting money "even to judge truthfully". The Chinukh explains that bribes are forbidden for truthful judgment because if they become habitual then this will lead to accepting bribes to distort judgment.

However, this raises a new question: if it is forbidden to accept bribes even to judge truthfully, then why does the Torah give the reason that bribes distort judgment? According to the Chinukh's explanation, this addition seems superfluous; each judge knows whether he is impartial or not. The problem is rather that the judge may accept bribes and act against his acknowledged better judgment.

On this point Rashi on Devarim writes: "Once he accepts a bribe, it is impossible that he won't be inclined towards [the giver] and seek to justify him." In other words, a simple prohibition on slanting judgment would not be enough, because the judge would be convinced that he is truly objective. It is necessary for the Torah to explicitly prohibit bribery, the reason being the subtle corrosive impact of a bribe.

However, Rashi on Shemot gives a different explanation. There he writes: "Even someone wise in Torah, if he takes bribes he is destined to lose his mind and forget his learning, and his eyes will darken." According to this approach, it seems that this prohibition is meant to prevent this spiritual blindness per se.

This fits in with what we wrote in a previous column on Torah judgment. The judgment of a judge in Torah court is not considered to be merely an exercise in legal scholarship; it is a unique level of applying Divine justice to human affairs. Justice is a Divine prerogative; another verse relating to judgment states, "Don't show partiality in judgment; hear the small and the great equally. Don't fear any man, for judgment belongs to G-d" (Devarim 1:17). Yet HaShem delegates this prerogative to human agents, the dayanim. Indeed, the word elohim can refer either to G-d or to human judges, as we see in chapter 82 of Tehillim which states that "Elokim" (G-d) judges in the midst of "elohim" (the judges). Thus judgment is akin to prophecy. One of the characteristics of the mashiach is that he will be able to "judge by smell" because of his prophetic character (Sanhedrin 93b).

Therefore, the distortion of judgment due to bribes is despicable without any connection to any miscarriage of justice. The judge has a unique opportunity to carry out an awesome Divine prerogative, and to attain a level akin to prophecy. Accepting payment from one side blinds his eyes and withholds this unique level from him. This itself is a terrible crime, which Rashi describes as the "darkening of the eyes".

“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
I Am the Lord Your Healer (Melachim Bet 4)
Between the conquest under Yehoshua till the eve of the destruction of the first Temple, there existed a military-political vacuum in the Middle East due to the weakness of the two major empires, Egypt and Mesopotamia. The nations there, including Israel, struggled amongst themselves for supremacy during this period and Aram [Damascus], was one of them. During the reign of Yoram ben Achav, it seems there was a temporary lull in the conflict, so the king of Aram sent a messenger to Yoram asking for his assisstance to cure his chief general, Naaman, of leprosy. Since this was something that to Yoram appeared to be beyond the abilities of Man, he saw it merely as a stratagem by Aram to find a cause for war. The reaction of Yoram was to tear his clothes in fear and despair, considering himself as dead, just like a leper. On hearing of the king's sorrow and fear, Elsha sent to him saying: "Let [Naaman] come to me and he will know that there is a [true] prophet in Israel". Through this publicity there would thereby be a great Kiddush Hashem of G-d who sends His prophets and makes His will known through them. This was actually a rebuke to Yoram for not recognizing his sins in continuing the idol worship, just as Eliyahu had rebuked his brother for consulting the false prophets of Baal Zevuv.

"Leprosy is the punishment for seven sins: lashon hara, bloodshed, false oaths, sexual, immorality, gasut ruach, theft, and a begrudging eye" (Arachin 17a). Accordingly, it is definitely not to be confused with Hansen's disease of the same name but rather is the Torah's reaction to these social sins. The Torah's cure for it was temporary separation from the national camp, the social unit and fabric that the person had disrupted by his original actions. This is not to be understood as a form of medical quarantine, since it did not apply outside of Eretz Yisrael, to gentiles, nor to occasions of mass gatherings such as the Festivals and weddings when exposure and thus the danger of contagion was greatest.

G-d sent serpents into the camp when the people complained about the Manna and voiced their demand for food and water in its place. When the people repented Moshe was told to make a serpent of copper and place it on a pole. Then a person who was bitten had only to look at it and would be cured (Bamidbar, 21 8). So," Did the serpent kill and keep alive? Only when Israel lifted their eyes Heaven-ward and subjected their hearts to their Father in Heaven, they were cured" (Mishna Rosh HaShana 3:8).

There are people who believe that is not permissible to use human medical knowledge and techniques to cure ourselves, seeing in that a lack of faith in G-d, an implication that He is unable to heal. In the verse in the Torah dealing with one who causes damage to another, we read: "He shall cause him to be thoroughly healed" (Exodus 21:16). From the language in the Hebrew text our Sages taught that Hashem gave knowledge and permission to the doctors to heal (Bava Kama 88a). In our daily prayers we acknowledge that He heals the sick- rofei cholim, as He is the real and sole source of healing. There are many mitzvot that come to teach us that this applies to everything in our lives. "Shulchan Arukh codifies (Orech Chayim 156) that a person should pursue a livelihood b'emuna and should make that secondary to study of Torah; b'emuna does not mean honestly, to do that we have the many monetary laws but rather in the faith that Hashem provides all the needs of His creatures (Arukh Hashulchan).

Under protest, Naaman goes and immerses himself in the Jordan and arises with the healthy skin of a child, as Elisha foretold. The grateful gentile returns to stand humbly before Elisha and wishes to give him gifts as is customary to give to priests and holy men. He catergoricallty refuses the gifts that Naaman offers, thereby sanctifying G-d's Name; "Just as I, Hashem does chesed freely so should you".

If the prophet had cured him by a laying on of hands or by a blessing, then Naaman would have thought that the holiness lie in his hands or voice; now, he sees that holiness lies in this Land. So this idolatrous soldier asks Elisha for some earth from the Holy Land wherewith to build an altar to Hashem in Aram; asks but does not steal, since such an altar cannot be built through immoral means.

His conversion to Judaism was not complete as he was not willing to join Am Yisrael. Furthemore, while he rejected the idols of his homeland saying: "I know there is no other G-d in the whole Earth", Naaman left the possibility that there were other gods in the heavens. From Naaman, Chazal learned that a Ben Noach is not forbidden dualism, worshipping Hashem together with others in heaven (Tosafot, Sanhedrin 63b).

Gehazi, coveting the gifts runs after Naaman with a contrived message of two disciples who have come to ask Elisha for sustenance, whereupon he is given the gold and clothes. Elisha rebukes him, telling him that for the Chilul Hashem he caused, the leprosy of Naaman will fall on him and his sons; Hashem adds that this was for falsely swearing by His Name (Bamidbar Rabba 7-8).

Talmud Yerushalmi criticizes Elisha for rejecting Gehazi with both hands or completely by a punishment that was to last the whole life. Rather, his left hand should have rejected while he drew close with his right (Sanhedrin 10:2).

This is the 43rd 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] G'matriya Match
[7] Various Divrei Torah
[8] Torah from Nature
[9] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, 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 On Motzaei Shabbat, I have a lot of laundry to do so I can send my kids off to school for the week. It would be helpful to start the first load while my husband is at shul. However, I heard that it is a problem to do serious work before Havdala, even after saying Hamavdil (a shortened Havdala). Is that true and does it apply in this case?

A Our small survey of knowledgeable people had the following results. Most (including talmidei chachamim) have never heard of the practice you mentioned. A few follow it. Others are “wishy-washy” about what they heard or do. As usual, we hope that some more knowledge will help clarify and put matters in perspective. There are two possible reasons to refrain from serious work before Havdala. One is a weak halachic concern (or a halachic mistake). The other is a minhag of classical origin, but one that was apparently not widely accepted.

The mishna (Shabbat 150a) says that one can walk near Shabbat’s end to his field and return after Shabbat carrying fruit. The gemara (150b) is troubled how he could do such work before Havdala. It concludes that it is permitted after saying Hamavdil. Rashi (ad loc.) says that the shortened version we say, without a full beracha format, is sufficient mention of the departing Shabbat to allow work before full Havdala with wine. The same, he says, is true after saying Ata Chonantanu in Ma’ariv. Although both the Rosh and Rambam have a somewhat more stringent approach, the Shulchan Aruch (Orach Chayim 299:10) and the accepted practice is like Rashi.

What is the source of the distinction between different types of work? Rabbeinu Yerucham (=RY), in the midst of discussing these halachot, says that they apply only to “work like weaving and writing, not to lighting a candle or carrying” (12:20). The Rama (299:10) cites RY as a minority opinion, and the Tax (:9) justifies him. The Taz hints (see Acharonim on Rambam (Shabbat 29:5)) that the prohibition on work before Havdala is not a continuation of Shabbat’s prohibitions but an independent problem of starting the week’s work before “saluting” Shabbat as it leaves. Therefore, RY reasons that simple work, even that which is forbidden on Shabbat, is not a problem even before saying Hamavdil. We do not accept this opinion and forbid any type of Shabbat violation (Mishna Berura 299:39). The Sha’ar HaTziyun (:51) mentions one opinion that uses R. Yerucham’s distinction for stringency, saying that exerting work is forbidden even after Hamavdil. The practice you cited may be based on this opinion, making it a very stringent halachic opinion, or it could be a mistaken application of RY (see Machatzit Hashekel 299:17).

Now, let us explore minhag. The gemara (Pesachim 50b) says that he who does work on Motzaei Shabbat will not see good fortune. It is clear from both context and language that this is a minhag, not a halacha, and it is not brought in the Shulchan Aruch. Tosafot (ad loc.) and the Tur (299) limit the minhag to waiting until the end of Ma’ariv or Havdala. If the work the gemara refers to is serious “week-like work” (as is logical), this minhag could be the source of your mysterious practice.

Given that refraining from exerting work before Havdala is either a mistake, an extreme position, or a sparsely kept minhag, you can decide whether you want to follow the practice, especially in your circumstance. (If yes, state that it is b’li neder.) We would not recommend to one who never followed the practice to feel a need to begin. You can opt for the Kaf Hachayim’s (299:61) approach as a compromise. He says that Hamavdil was intended to allow a woman “to do temporary (ara’i) work, but she is obligated to hear a proper Havdala.” In other words, she should not get overly involved to the point that she forgets about Havdala, but she can act to make productive use of her time until her husband returns for Havdala. (One can also distinguish between sorting and scrubbing and simply dumping in clothes and turning on the machine.)

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

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
Once, when R' Meir Shapiro of Lublin approached a man for a donation to his yeshiva, the man told him, "Rebbe, I will give a generous donation for your yeshiva, but under one condition".
"And what is that?" asked R' Meir.
"If you give me your share in the World to Come", said the man.
"I agree", said R' Meir, "and am willing to give you my entire share in the World to Come except for one small part."
"And what part is that?" asked the man.
"The part", replied R' Meir, "which I will receive in the World to Come for having given away my part in the World to Come in order to receive a contribution for my yeshiva."

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
Some abandon a project when the reason for its having been initiated no longer exists, forgetting that there may be many other good reasons for its continuance. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Here's one of those Hebrew words that was easy to learn the first time around, except that what we learned wasn't exactly Hebrew, so let's learn it again, the right way. Pliers are not PLAI-YER, but rather MELKACHAT.

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Man is rooted in two seemingly contradictory sources. He has a soul with no physical likeness that contains within it a spark of Divinity. And he has a body that by itself, without the soul, would not be human.

Each of these two components, body and soul, has its own needs and its own mode of expression. The two components are connected to each other through speech. When it is separated from the body, the soul requires no expression. When the soul enters the body, however, the soul and body must interact, speech being the mechanism through which body and soul coalesce.

Speech is the seam between the physical and the spiritual, because speech is composed of both. Speech is the translation of ideas, of spiritual thoughts, and of connection to God, into physical reality through the tongue, lips and teeth.

The higher the level of speech, the closer we are to our true humanity, which is our "piece" of Divinity; the lower the level of speech, the closer we are to mere physicality. If a person uses speech to express his connection to God, he is using speech in its most perfect way. If, on the other hand, a person uses speech crudely, his speech is no different than the sounds made by an animal.

A person can reach such a low level of speech that he reflects only the animal part of himself, that is, his physical body detached from its godly component. In fact, this is one way to understand Bilaam's talking donkey. The Hebrew word for donkey, "chamor," is related to the word "chomer," meaning material, physical. When Bilaam's donkey opened its mouth, it was the expression of Bilaam's understanding of humanity, which is that we are nothing more than talking donkeys.

Significantly, this incident occurred, as the Jews were about to enter the Land of Israel. Bilaam denied the possibility of the coexistence of the physical and the spiritual in any physical object.

The Land of Israel is the ultimate reflection of the Jewish perspective on physicality and spirituality. It combines physical and spiritual. We conquer the land and work the earth, using all of the physical strengths given to us. Yet ultimately, it is our spiritual observance that determines whether the land will yield its produce. And of course, we turn to God in prayer, the highest level of speech, to “Give dew and rain in its time.” - Holly Pavlov, Shearim, Jerusalem

[6] G'matriya Match
MA TOVU O'HA'LECHA YAAKOV MISHKENOTECHA YISRAEL: (Bamidbar 24:5)
This famous description of Bnei Yisrael by Bil'am is dependent upon our modest behavior and compliance with Torah values and standards. If and when we truly live up to this paradigm of Torah living as individuals and as a community, then we will merit the promises implicit in these two p'sukim from T'hilim:
HINEI LO YANUM V'LO YISHAN SHOMER YISRAEL: 121:4
V'HU YIFDEH ET YISRAEL MIKOL A'V'NOTAV: 130:8
That the Guardian of Israel will always protect us, and that He will redeem Israel from its sins.
The MA TOVU pasuk has a g'matriya of 1619, as does each of the p'sukim from T'hilim.

[7] Various Divrei Torah
Correction: Last week we mentioned that a Kohen may become TAMEI to those relatives for whom he sits shiva. We did not mention the exception: Although a kohen sits shiva for a married sister, he may not become TAMEI from her. (Single sister, yes. So too father, mother, brother, son, daughter, wife - the 7 relatives.)

Baal Shem Tov says on HaShem Elokav Imo (23:21), that no Jew is ever alone; wherever he is in this world, G-d is with him.

On "This nation rises like a young lion, and lifts itself like a lion, the Magid of Mezrich says the Jew arises on his own like a LAVI and G-d helps him become an ARI.

[8] MA RABU MAASECHA HASHEM...
Aye-Aye or would you rather call it Daubentonia madagascariensis?
Mammal, specifically a primate, (lemur family)... live only in the northern part of the east coast rainforest of Madagascar... one of the most bizarre looking primates... has huge, bat-like ears, a flattened face, large eyes, long, bushy tail... fingers are long and narrow; third finger is extremely elongated into a spindly digit; all digits bear claws except the big toes which bear nails... coat is black with white flecks on the body; fur is coarse and straight. The single, large pair of incisors are ever- growing... similar to rodent incisors... little is known about the aye-aye's reproductive habits. Breeding probably occurs once every two or three years; one young is typically born in October-November... strictly nocturnal (largest nocturnal primate in the world) and solitary. During the day it sleeps in a nest... a complex structure of intertwining twigs... new nest constructed every few days. The aye-aye is primarily arboreal, where it uses its long claws to cling to branches and tree trunks, but it will make lengthy trips across the ground... eat insect larvae and fruit. They use their large, bat-like ears to listen for larvae burrowing under tree bark. Once the aye-aye detects larvae, it gnaws off the surface bark using its chisel-like incisors... then probes the hole with its elongate middle finger and transfers the larvae to its mouth... almost extinct... main threat to its survival is habitat destruction, but local superstition plays a role in its disappearance. Native Malagasy believe the aye-aye is a portent of death and will thus kill it on sight... unusual degree of fearlessness towards humans...
"In the gloom it came along the branches towards me, its round, hypnotic eyes blazing, its spoon-like ears turning to and fro...its white whiskers twitching ... its black hands, with their thin fingers, the 3rd seeming terribly elongated, tapping delicately on the branches...-from The Aye-aye & I by Gerald Durrell

[9] Divrei Menachem
Parshat Balak reminds us of G-d’s love for his people. For despite their recent rebellions, G-d converts the curses of a foreign soothsayer, Bilaam, to blessings for Bnei Yisrael.
As we open our prayer books, one of these blessings jumps out of the pages: “Ma tovu ohalecha Ya’akov mishkenotecha Yisrael” – ‘How goodly are your tents, Yaakov, your dwelling places, Yisrael!’ (B'midbar 24:5). According to Rashi this blessing alludes to the modest manner in which the tents of Israel were arrayed in the wilderness.
For Sforno, this is a prophecy of future times: “Ohalecha” alludes to study halls, and “Mishkenotecha”, akin in Hebrew to the “Shechina”, refers to the Temple and the synagogue where the Divine Presence is most strongly felt.
Tents are temporary; dwelling places are permanent domains. “Ohalecha” matches “Aholim”, the lowly but fragrant aloe plant with which our people are compared in the next verse. And “Mishkenotecha” parallels the mighty cedars, also mentioned in that sentence. It seems, therefore, that Israel maintains its quintessential nature at all times, however fleeting or enduring. And to be ‘goodly’ is the potential to imbibe G-d’s Presence whether we are on a high note or at our lowest ebb.
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.

Heleni Hamalka, A Real Person, Not Just a Street
The Mishna reads, "Heleni Hamalka, Queen Helena, set a golden Nivreshet over the door of the Heichal…" (Yoma 3:10). Who was this royal personage and what exactly did she donate to the Mikdash? Queen of a small independent state in northern Mesopotamia, Helena of Adiabene together with her family, embraced Judaism some 40 years before the Destruction. She and her sons became known for their generosity, their devotion to Torah and their love for Am Yisrael. Her name and the fact that she was originally married to her brother confirm her Greek origin. “It once happened that the son of Heleni Hamalka went to war and she said, ‘If he comes back safely, I will become a Nazarite’. Her son did return from the war and she did become a Nazarite. At the end of seven years she came to Eretz Yisrael and (the sages of) Beit Hillel told her that she had to remain a Nazarite yet another seven years." The Queen was apparently unaware that, because of the laws of ritual purity enforced by the Sages outside of Eretz Yisrael, her Nezirut was invalid. When she came to Jerusalem, she was required to begin anew in accordance with her original oath. "At the end of the (second) seven years, she became ritually impure and she (had to begin again, and as a result,) remained a Nazarite a total of 21 years" (Nazir 3: 6).

Josephus relates, "She (Heleni Hamalka) had a mind to go to the city of Jerusalem and worship at that Temple of G-d which was so very famous among men, and to offer her thank offerings there... Now her coming was of great advantage to the people of Jerusalem; for whereas a famine did oppress them, and many people died for want of what was necessary to procure food... Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of grain, and others to Cyrus, to bring a cargo of dried figs. And as soon as they came back, and had brought these provisions... she distributed food to those who were in want of it..." (Antiquities 20:3). The Gemara ascribes this act of supreme righteousness to her son King Monobaz (II). "It is related of Monobaz that he dissipated all his own hoards and the hordes of his fathers in years of scarcity. His bothers and his father's household came in a delegation to him and said, 'Your father saved money and added to the treasures of his fathers, and you are squandering them.' He replied, 'My fathers stored up below and I am storing up above... My fathers stored in a place which can be tampered with, but I have stored in a place which cannot be tampered with… My fathers gathered treasures of money and I have gathered treasures of souls...' (Baba Batra 11a). King Monobaz also donated handsome gifts to the Beit HaMikdash. "King Monobaz had all the handles of all the vessels used on Yom Kippur made of gold… He also made of gold the base of the vessels, the rims of the vessels, the handles of the vessels, and the handles of the knives… (Yoma 37a,b).

R. Yehuda once referred to the oversized Sukka that Heleni Hamalka built in Lod during her sojourn in Eretz Yisrael. "Her Sukka was higher than 20 Amot (the maximum internal measurement permitted by halacha). Nevertheless, the elders (continually) would enter and leave and they did not say to her (words of rebuke)". But was Heleni Hamalka's structure indeed a proof of the Halachic validity of such a tall Sukka? Sukka is a positive mitzva and is time-related (Mitzvat Asei She'haZ'man G'rama). Since Heleni Hamalka was a woman, she was exempt anyway (note Kiddushin 1:7)." R. Yehuda pointed out, "Did she not have seven sons (and would not at least one of them be old enough to be obligated to eat in a valid Sukka)? Besides", R. Yehuda continued, "she did not do anything that was not strictly in conformance with the words of the Sages..." (Sukka 2b). She and her son also built palaces in Jerusalem in the City of David.

The Nivreshet, referred to above, was actually a rather unusual timepiece. "When the (rising) sun shined on it, it sparkled (from reflected light) and then everybody knew that the time had arrived for K'riyat Sh'ma. An objection was raised. One who reads the Sh'ma together with the men of the Mishmar (i.e. the Kohanim serving in the Mikdash that week) or the men of the Ma'amad (laymen, representatives of K'lal Yisrael, who stood next to the Korban Tamid as it was being slaughtered, and recited various P'sukim from the Torah) has not fulfilled his obligation. The men of the Mishmar read the Shema too early and the men of the Ma'amad read it too late! (The Amora) Abaye said: 'The Nivreshet was for the rest of the people of Jerusalem…'" (Yoma 37b). Rashi contends that Abaye meant that the glowing Nivreshet was a sign for the other people standing in the Azara, Olei Regel etc., who did not fall into one of the two abovementioned categories. Tif'eret Yisrael disagreed. "Since the Bayit was 100 Amot tall (roughly 50m) and it stood on the summit of Har HaBayit (and therefore was visible from all over the city), when the sun rose, the Nivreshet which was made of bright shiny gold would reflect the sun so brightly that all the inhabitants of Jerusalem knew that the time of K'riyat Sh'ma had arrived" (Yoma 3:10, Tif'eret Yisrael 61). The word Nivreshet is usually mistranslated in English as "candlestick", but the Nivreshet was not a candlestick. The Nivreshet was an elegant burnished mirror constructed of polished gold, strategically placed high above the (40 Amot tall) entrance way of the Bayit, to catch and reflect the rays of the early morning sun. But Heleni Hamalka donated another handsome gift to the Mikdash as well - a gold plaque with engraved P'sukim from the Torah which discuss the Sotah, the suspected adulteress (Bamidbar 5:11-31). While her gift could not be used in the actual rite of the Sotah, it could be used for copying the necessary parchment scrolls required by the Kohanim for its proper performance. It is likely that the gold plaque was hung on the wall of the Heichal above a particular removable stone positioned in the floor immediately to the right of the entrance. Underneath this stone was dust used as an ingredient in the preparation of the Mayim Hamarim - the "bitter waters". (The Sotah had to drink this potentially lethal brew to either ascertain her guilt or prove her innocence.) One Ama square, this stone, was topped with a ring-handle that was used to lift it. (note Sotah 2:2). According to the Tosefta (Sotah 282), Heleni Hamalka's gold "Sotah plaque" was visible from the Ulam.

When Heleni Hamalka died (she had returned to Adiabene in the meantime), "Monobaz sent her bones… to Jerusalem and gave orders that they should be buried in the pyramids which his mother had erected. They were three in number, and no further than three furlongs (roughly 2/3 of a kilometer) from the city of Jerusalem…" (Antiquities XX, 4:3). Purported to be Heleni Hamalka's final resting place, the extant Tomb of the Kings located north of the Old City, boasts a magnificent portal flanked by ionic pillars supporting an architrave decorated with carved leaves, and a frieze embellished with clusters of grapes and acanthus leaves.

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
248 words in the SH'MA (counting Keil Melech Ne'eman and Baruch Sheim... - but not EMET).

Ask someone what the most common word in SH'MA is. ET? No, there are 8 of those. AL? Better - there are 10. The most is HASHEM. 11 times, plus 7 variations of ELOKIM (not counting ELOHIM ACHEIRIM), and 1 KEIL.

56 words (22.6%) begin with VAV, all but one are the conjunctive VAV or the tense-flipping VAV. (Actually, VA'ED means "and forever", so its VAV is really conjunctive, as well.)

Summarizing last week's topic (and the week before) as seen in SH'MA... of the 56 VAV- words, 16 are VAVs that became SHURUKs because the letter that follows them are voweled with SH'VA NA. Said SH'VA NAs become NACH. The twice appearing UV- SHOCH-B'CHA, because there is a METEG under the VAV (the SHURUK), some say that the SH'VA stays NA and others (majority opinion) say that the SH'VA becomes NACH like the others.

SHURUK is usually considered a T'NU'A GEDOLA, a long or major vowel, and as such, would not need the following letter to join it in a closed syllable (meaning the SH'VA would remain NA, belonging to the following syllable). We can explain the fact that this SHURUK (the one the VAV/SH'VA became) is really not a "full-grown" SHURUK; it is really a VAV/SH'VA that couldn't stay as is because of SH'VA under the following letter. So it looks and sounds like a SHURUK, but isn't strong enough to stand on its own (even with a METEG, according to most opinions). Others say that the METEG gives it the strength not to need the next letter, so its SH'VA can stay NA.

Parsha Pix
As we've done a few times recently, whatever is not explained here from the ParshaPix, constitutes a visual TTriddle (formerly known as PPP or ParshaPixPuzzle).
Upper left is from one of the first ParshaPixPuzzles. There is a BLOCK (sounds like BALAK) in a nest, which makes it BLOCK BEN TZIPOR.
Moving to the right, we find a globe wearing an eye patch. Balak said that Israel was so numerous that we covered EIN HAARETZ, the eye of the Earth (as does the patch).
Next, the messengers from Moav came to Bil'am with K'SAMIM B'YADAM, represented by the magic trick in the hand. Bil'am's donkey saw the sword drawn in the angel's hand; Bil'am did not see it at first (or second or third).
Second row, left. When the donkey talks to Bil'am, she asks him why he has hit her these three REGALIM, three times. Commentaries point out that it doesn't say P'AMIM, three times, but rather uses the word that refers to our cycle of holidays and to the People who observe them. The angel repeats the reference to SHALOSH REGALIM.
The speech-bubble for the donkey contains the question (mark) about the three festivals, represented by the Lulav, Matza, and Torah.
To the right we find a Chicago basketball player, one of the BULLS and a St. Louis football player, one of the RAMS. Bulls and rams , 7 of each, (hence the large numeral 7) were repeatedly offered as sacrifices to G-d by Bil’am and Balak. We suggest that you try to get this out of your kids rather than giving it away to them. (That is, if they follow American sports. Otherwise, teach them.)
The lion cub was one of the ways that Bil'am described the Jewish People.
Below the donkey are Clapping hands - a representation of Balak striking his hands together in disgust at Bil’am’s repeated failure to do as requested. VAYISPOK. A unique word in Tanach, appearing no where else.
The Xed out snake is also from Bil'am's words, that there is no NACHASH in Yaakov. His meaning is that we do not rely on omens.
Below the snake is a "house filled with money" - sort of what Balak told Bil'am that he missed out on by not uttering one teensy weeny curse.
The shul in the lower-left corner reminds us of the famous MA TOVU OHALECHA YAAKOV...
Lying across the bottom of the ParshaPix is the ROMACH, the spear that Pinchas used to protect G-d’s honor.
Worthy of repetition is something Zev Frank of Arutz-7 discovered. ROMACH, spelled in the Torah REISH-MEM-CHET (no VAV) is numerically equivalent to 248, which immediately brings to mind the number of positive mitzvot in the Torah. Pinchas armed himself with the RAMACH (248) mitzvot in his righteous defense of G-d's honor. But Zev did not stop there. What about the prohibitions in the Torah? There are 365 of them. If we count just the prohibitions, starting from GID HANASHE and follow the count of the Sefer HaChinuch through the sedras, we come to an amazing discovery. The 248th prohibition in the Torah is at the end of Va'etchanan, and it is the prohibition of intermarriage and of taking a woman from the other nations. Exactly the sin that Zimri was guilty of. So Pinchas not only armed himself with a physical weapon, and not only did he have the 248 positive mitzvot guiding him, but he also had a numeric match to the one major prohibition at issue.
Speaking of Zev Frank, he is the master Torah riddler - for his (former) show on Arutz-7, he would pose seven rhyming riddles on the sedra, the answers to which required a good knowledge of Tanach, commentaries, Talmud, and many varied bodies of knowledge, both Jewish and secular. (More the former, less the latter.) He recently published a collection of riddles that should make the perfect gift for the right person of your acquaintance. The book is in Hebrew, very well presented, contains 3024 Torah riddles, hints, and solutions. (I had tried to get him to leave out the solutions and thereby make sure that people would buy the solutions when they would be subsequently published, by he is kinder than I am, apparently, and did not want to excessively torture his readership and listenership. The book is called TORAT'CHA SHAASHU'AI by Zev Frank. It is available at S'forim stores all over. (If you can't find it, ask for it - nay, demand it of your friendly book dealer. It's not for everyone, but it is definitely for that special person of a highly developed, flexible, inquisitive, educated mind. - TO'RATCHA SH'A'SHUAI BY ZEV FRANK

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. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (CHUKAT) TTriddles:
[1] The three Ps - Pesach, Purity of vessels, and... what?
[2] rock, Judean, king
[3] Previously, Yitro and to call Datan & Aviram. What now?
[4] Means will die; means will not die
[5] Who sings (and who else?), writes (and who else?), speaks (and who else?) - and what?
[6] In the Torah, they share the Jewish interjection of woe
[7] This week and next, last week and the one before, and how many others?
[8] plus two elements from the ParshaPixPuzzle

And the envelope, please
[1] ZOT CHUKAT HATORAH appears only twice in Tanach - Parshat Chukat, or course, and in Parshat Matot. If we broaden the search slightly, and look for ZOT CHUKAT, then one more occurrence is found - namely ZOT CHUKAT HAPESACH, specifically referring to the prohibition of a non-Jew’s eating of Korban Pesach. The topic in Matot is the purification of vessels among the spoils of war against Midyan. So the three Ps of ZOT CHUKAT are Pesach, Para Aduma, and Purity of vessels.
[2] V’DIBARTEM, and you shall (plural) speak to... The rock, in Chukat; the king, in Melachim Bet 1:6; ISH YEHUDA, in Yirmiyahu 11:2.
[3] And Moshe sent... VAYISHLACH MOSHE... Previously, meaning before Parshat Chukat, Moshe sent his father-in-law (in Parshat Yitro) and he sent someone to summon Datan and Aviram (in Parshat Korach). Now, in Parshat Chukat, Moshe sends messengers to the King of Edom and again, spies to YA’ZEIR.
[4] Aharon was to ascend Hor HaHar and there YEI-ASEIF AHARON EL AMAV, he will die. In a totally different context, back in Parshat VA-EIRA, the Torah tells us that before the plague of BARAD (hail), a warning was issued that people or animals that remained outdoors, and that did not YEI-ASEIF, gather in the home, would die. So in this case, YEI-ASEIF means will not die.
[5] The key is HASHIRA HAZOT, this song (referring to different things in different contexts). Who sings this song? Yisrael (Song of the Well, Parshat Chukat), and Moshe and Bnei Yisrael (Song of the Sea). Moshe writes this song (Parshat Vayeilech), and all Jews are commanded to write this song (Sefer Torah, also Vayeilech). So too, in Vayeilech, the Torah tells us that Moshe SPOKE to words of this song, “in the ears of all K’HAL YISRAEL”. And David HaMelech spoke to G-d the words of this song. And the Torah (this song) is a “witness” between G-d and Israel.
[6] OY! is the Jewish interjection of woe. In Chukat, we find Woe unto you Moav... In Parshat Balak, Bil’am’s vision/prediction/prophecy of KEINI includes the word OY.
[7] This week, etc. refers to a run of 4 three-letter-named sedras: Sh’lach, Korach, Chukat, and Balak. How many others? Count them: MIKEITZ, EMOR, B’HAR, NASO, EIKEV, R’EI.
[8] After years of using a red colored cow for Para Aduma, which shows up black in the hard-copy, and/or using the Communist emblem... this year we used the frequencies of light in the red range.
[9] And we upgraded the old FIRE COMING OUT OF CHESHBON to give it a real meaning as well. Do the math correctly and you get 256 + 44 + 1 = 301, which is the g’matriya of EISH, fire.

This week's TTriddles:
[1] Kayin, Avimelech, Avraham, Yaakov, Moshe, Par'o, Bil'am
[2] to Moshe, to Yitzchak, to Yaakov
[3] Bil'am 9, the Shumanit 1
[4] The 300,000 had this in addition to what Pinchas had
[5] Total count: 18+8. In Parshat Balak - G-d, Balak, and Bil'am
[6] Eliezer, the Nation, Moshe, Bil'am, David, Shaul, and...?
[7] plus two elements from the ParshaPixPuzzle

Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
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Behind the Scenes
Most segments of Torah Tidbits are prepared by taking the previous week's file and replacing the text with the new material. The pieces by Rabbi Quint, Dr. Tamari, Catriel, Rabbi Asher Meir, Chizuk & Idud, and the Vebbe Rebbe are received by email, either as attached Word files or as email messages.

Sometimes - like last week - the number of an installment does not get updated. This happened with the Jewish Law piece and with the Navi piece. This also is how it is possible that the Maftir information in the Sedra Stats section was left in a week after Shabbat Rosh Chodesh. We are embarrassed by these goofs and apologize to you, our readers, for them, but we also wanted you to know how it comes about.

As far as blank pages are concerned... our Gestetner printing equipment has been overworked these last few years, well beyond their official workload limits. The system that feeds the blank paper into the printer and separates pages, does not work well all the time. We're working on a solution.

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NESTO Native English-Speaking Teen Olim
This last week was an eventful one. Starting with senior "talent show" on Sunday. Senior+ talent show on Tuesday and the senior, senior+ Shabbaton. The talent shows were unforgettable both in there own unique way - there were songs, dances, standup comedy, artistic talent, writing and lots more, I ended off both nights with a little something, that in my opinion brings the idea of a TALENT SHOW one step further. I gave 4 of the chanichim random objects (shoe, cell phone, water…) and asked them to tell the group the purpose of each object and what would happen if we didn't have them. They all answered and explained the significant of them. I continued with a song of "Ben Artzi" - Efes ("I'm a zero") and asked them if they thought that he is humble? I explained: "saying I'm a loser..." doesn't qualify as being modest, that's bringing yourself down. Modesty is about, knowing your bad qualities - but more than that it's about knowing your virtues and using them - showing them to the world and understanding that Hashem is the One who gave them to us - hakol matana… we learn from the story of Yona HaNavi that it is forbidden for a prophet to hide his premonition; it almost got him killed several times. So it is with our talents, each one is given a talent, not for the "mirror's eyes only" but also for the world to see. If the objects that I mentioned earlier wouldn't accomplish their purpose, where would we be? If they wouldn't believe in themselves and say, for example, "I'm just a shoe, people don't really need me", what would we wear to prevent us from getting injured or sick? Our talents weren't given to us as a personal present but rather as a nation's gift. If you could sing - sing, make the neshama of others around you rise. If you could dance - dance. Write - write. If you can make people laugh, do so. There are too many reasons why people don't…

We ended this glorious week with an extra- ordinary Shabbaton... One of the special events of the Shabbat was a talk with a young, beautiful, talented, full of life, young woman who is a senior+ NESTOer. When she let us in on her very personal story, about hardship, puberty, teenage depression, drugs and abuse… it was a shock to most... the amazing courage of this fine women and her strength to deal with life disappointments - we all thank you for that and love you very much …for now that is all hope you have a Shabbat Shalom - lots of love Tanya.

Please allow me to start with an idea from last week's sedra, Parshat Chukat. One of the most well known events that occurred in the Tanach was Moshe's sin, where he hit the rock instead of talking to it... R' S.R. Hirsch enlightens us. He doesn't dwell in the inyan of the hitting and the talking to the rock, but rather that Moshe's main sin... was his doubt, in his success of his duty and leadership of the nation. Moshe the "father" of all leaders, gave up hope with the nation... after 40 years, the nation continues to complain and not believe in HaShem and Moshe - that was his breaking point ,where he gave up hope and failed. Here at NESTO, we don't pretend to even try and say that we could reach Moshe's level, but we sure can learn from this. We believe in our path, despite the difficulties on the way, in our success at our mission, in the journey to the hearts of our youth. We believe in this path, in what we do. We believe in the strength of our superb staff madrichim, and most importantly we believe in our wonderful chanichim who come to NESTO. I would like to thank the madrichim: Daniel, Ezra, Daly, Ariel, Noam, Ari, Jeremy, Devorah, Chagit, Lisa and Asher. And a special thanks to Yehoshua Bonchek and Tanya Glassman who really took NESTO on their shoulders... With love and appreciation... Chaim Pelzner

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 about us or tell us about them.

Sundry
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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
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051 050-7
052 052-2
053 052-3
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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. At your service 9:00am-1:00pm, Sundays to Thursdays. Call Ahuva at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 • tiyul@israelcenter.co.il
LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.
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Announcing our next In-House Shabbaton: Shabbat Parshat Matot-Mas'ei, M'vorchim Chodesh Menachem Av, FRI-SHA, July 16-17: Shiurim, Divrei Torah, Tibdits, Three Shabbat Meals & Kiddush by Schocketino, Old friends... and new ones; Special Guest Speaker: Rabbi Edward Davis, Early Shabbat: Mincha 6:03pm, Candle lighting 6:18pm, Carlebach-style Kabbalat Shabbat - 200/230NIS thru Mon. July 5, 230/260NIS from Tue. July 6th, 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)

From Wall to Wall, From the southern end to the northern end, including the excavations at the south-western corner and the Kotel Tunnels. The Western Wall is the longest of the four walls which support the Temple Mount with Yaacov Billig, Archeologist and Tour Guide former Director of the Archeological Excavations of the Western Wall: Friday, July 9th - You must register in advance, Check-in just inside the Dung Gate at 8:00am, We will enter Davidson Center at 8:15am, Later we will tour the Kotel Tunnels, Tour will last until approx. 12:30pm, 50NIS per person (non-members 60NIS - or join the Center!), Call the Travel Desk to register

Monday, July 12th, 1:00-3:00pm: for an unusual special guided grand tour of the recently renewed, redone, revitalized Sir Isaac and Lady Edith Wolfson Museum of Jewish Art at Heichal Shlomo plus... Renanim Synagogue with its beautiful stained glass windows of the Chagim and the shul furnishings from Italy... and a breathtaking panoramic view of our city, 36NIS per person (non-members 46NIS - or join the Center!)

For reservations at the hotels listed below or any other Israeli hotels,please call Ahuva directly at the Travel Desk 566 7787, ext. 261.

MIDWEEK SPECIALS!!! Pick a Location...
Le Meridien, Dead Sea, valid July 4-8
550NIS per couple per night, H/B

Dan Panorama, Haifa, valid July 4-8, 11-15
725NIS per couple per night, H/B

Sheraton-Moriah, Tiberias, valid July 4-8, 11-15
595NIS per couple per night, B/B

Renaissance, Tel Aviv, valid July 4-8, 11-15
BONUS: Third night FREE, 685NIS per couple per night, B/B

Kibbutz Ma'agan, valid July 4-8, 11-15
475NIS per couple per night, B/B

Kibbuzt Shoresh, valid July 4-8, 11-15
445NIS per couple per night, B/B

David Citadel, Jerusalem, valid July 4-8, 11-15
MIDWEEK: 1205NIS per couple per night, H/B

Blue Weiss, Netanya, valid July 4-8, 11-15
MIDWEEK: 400NIS per couple per night, B/B

B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights (some, not all hotels)

The Back Page of TT625
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J.Abrams • Orthodox Union • Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center. "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), 13-20 Tammuz (July 2-9)

Friday
9:00am: (men & women) - Preview of Perek 6 with Rabbi Binaymin Wolff - Rabbi Chaim Eisen will be back for his shiur next week

"Early Shabbat Minyan" "Early Shabbat Minyan" This week: 6:05pm, Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag • next 2 weeks - 6:04, 6:03

Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting (times remain until RH), Dvar Torah & a play: Two Donkeys, Bil'am and Zimri with Yaacov Peterseil

Motza'ei Shabbat Parshat Balak, July 3rd: The Center will be closed this Motza'ei Shabbat

SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
on hold Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin 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
resumes July 11, 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
Sundays, 8:00-9:30pm - PREP - Call (02) 582-7958 for details
Sunday, July 4th - eve of the 16th of Tammuz - 8:00pm: What Makes Sin'at Chinam (gratuitous hatred) equal to the Three Cardinal Sins? A shiur as we approach the Three Weeks... by Rabbi Ephraim Sprecher

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 by Rabbi Zev Leff
Dr. Henry Goldblum's Jewish History series will resume IY"H in September
Monday, July 5th, 11:35am (men & women) Who angers, frustrates, or disappoints you? How would you like them to change? Learn "The Work of Byron Katie"a simple powerful method of self-inquiry that will change your life.Facilitated by Dr. Moshe Dann
11:36am (women): Spiritual practices from our Sages:The Power of Tehillim with Aviva Nissim
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, 11:35-12:45pm , Call Sura Faecher, 9932524
Video and Lunch: Monday, July 5th, 12:30pm, in the Library (free): Thoughts on Am Yisral Today by Rebbitzen Esther Jungreis
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, Jewish Law of Inheritance - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276) Mondays: 5:20-7:20pm
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, Join us at our next bi-weekly meeting - MONDAY, July 12, 7:30-9:30pm
New monthly series of Authors Evenings; Interviews, audience participation, videoing for "Jerusalem Book Reviews", Monday, July 5th, 8:30pm (first Monday of the month), THE HASIDIC MASTERS' GUIDE TO MANAGEMENT, The world of mysticism and chasidut meets the modern business worldCombining Hasidic stories and parables along with the insightful cartoon satire of Dilbert... the author melds his own real-time experiences... with the "world that was". ... entertaining hands-on guide for the novice and experienced manager... The art of motivating and communicating, setting realistic objectives, hiring and firing, measuring performance, developing dedicated people, handling success and failure, dealing with the competition, and more... the Chasidic masters' experience and wisdom provide valuable tools for business success. by Moshe Kranc ... high-tech for over 25 years... holds 5 patents..., Storytelling is part of Moshe's heritage. He is a descendant of Rabbi Jacob Kranc,the renowned Magid of Dubno... [www.hasidicmanagement.com]

TUESday - Fast of 17 Tammuz
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
Rabbi Adler and Rabbi Gold will not be giving shiurim on 17 Tammuz
9:00am& 9:55am: Free Will and First Cause with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am; Hebrew: The Mitzva of Tzedaka with Dr. Hayim Abramson
Lunch and Video: Tuesday, July 6th 12:30pm, in the Library (free), Kavana in Davening by Rabbi Zev Leff
She'arim, College of Jewish Studies for Women
Join us for a Yom Iyun on the17th of Tamuz (Tue. July 6)
09:15 Rebbetzin Rivi Brussel: “Constructive Relationships”
10:45 Rabbi Yehonasan Alperin: “Quality in Conversation”
12:00 Rabbi Yosef Cowen: “Good Mourning: the Purpose of Mourning”
Location: Israel Center, 22 Keren HaYesod, Cost : 25NIS (20NIS for members of the I.C.), Come join us anytime at She’arim for our summer classes, Tel (02) 651-4240 • shearim@shearim.comAgassi 23/2, Har Nof Jerusalem

Fast of the 17th of Tamuz, Tuesday, July 6th
6:00pm: Lecture with photos on Har HaBayit Today with Laurence Becker, Adv.
7:00pm: Mincha
7:45pm (approx.): Shiur by Phil Chernofsky in memory of Mr. Joseph Smolack z"l, whose 7th yahrzeit was 12 Tammuz, Review of Laws & Customs of the Three Weeks
8:15pm: Maariv • Refreshments

WednESday
9:15am: (men &women): Contemporary Halachic Issues: A Summer's Mourning: The 3 Weeks with RabbiMacy Gordon
10:45am (men &women) Kuzari - An Adventurein Jewish Thought with Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
Lunch and Video: Wednesday, July 7th, 12:30pm, in the Library (free), Excursions into Malachi by Mrs. Pearl Borow
3:00pm: (men & women) Women in Tanach with Pearl Borow
Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us!, Women in Tanach: Guided Chavruta study with Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying: Jerusalem and the Beit HaMikdash with Rabbi Chaim Eisen
WED 8-10pm: Aliya Counseling with Miriam Bass
Wednesday evenings (starting IY"H July 7th), Support Group for Step-Mothers, Facilitated by Devorah Saslow Weinberger, Supervised by Dr. Michael Tobin • Call (02) 651-9216 for details
Wednesday, July 7th, 8:00pm: AIDS and US Jewish Perspective on HIV, Guest lecture by Prof. Edward Simon, PhD, Professor at Purdue University's Department of Biological Sciences Veteran guest speaker at the Israel Center, Jerusalem

Thursday
10:30am: Shiur while you fold...Meet a New Sefer with Phil Chernofsky
THU: Dvar Torah by Menachem Persoff
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time
IY”H, sometimes B”N)
Root & Branch Association (in cooperation with the Israel Center): Thursday, July 8th • 19:00, "The Three Fathers Movement" by Rabbi Baruch Ben-Yosef, Adv.and Mr. Moshe Keinan, Fathers of Yehudah Ben-Yosef z"l and Avihu Keinan z"l, Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen

Upcoming at the Israel Center
Sunday, July 11th, 6:45-10:15pm, 75NIS p.p., Back by popular demand! Friends and relatives of singles! Members of shidduch committees, Matchmakers! People who want to make a difference in another Jew's life! The Art of Being a Dating Advisor with Tips On how to be a better Shadchan featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq., authors of Talking Tachlis and In The Beginning, dating advice columnists and founders of Sasson V'Simcha - The Center for Jewish Marriage. Incl. materials, certificate of participation and ongoing "technical support"

Dr. David Luchins, National Associate Vice President of the Orthodox Union, Chairman of the Political Science Department at Touro College, Most senior visiting (from Galut) guest speaker at the Israel Center will be speaking at the Israel Center this summer:
Tuesday, July 13th, 8:00pm: Elections 2004: Are either Bush or Kerry good for the Jews?
Sunday, July 18th, 8:00pm: Shifting Sands: the United States, Israel and the Palestinians
Sunday, August 1st, 8:00pm: Should American Jews take sides in Israeli politics?

Upcoming... MON, TUE, WED - July 19, 20, 21 - 1, 2, 3 Av
Conference on Har HaBayit and the Beit HaMikdash: Two lectures each afternoon, after Mincha (1:20pm) by speakers from The Temple Institute and HaT'nu'a L'Kinun HaMikdash (in English), Program at the Israel Center, hosted by the Israel Center, Yisrael Hatza'ir in Israel,Young Israel Rabbis in Israel, and Yeshiva University Israel Alumni

A beautiful Mitzva Returned - P'til Tekhelet
Talitot and Tzitzit, factory visits, Bar Mitzvas,shul and school trips
For more info: Moshe Malkinson
054-642-1991 • Ptil2004@yahoo.com

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