Shabbat Parshat B'HAR-B'CHUKOTAI (M'VORCHIM)
TT #618 - May 14-15 '04, 24 Iyar 5764

This Shabbat is the 232nd day (of 355); the 34th Shabbat (of 51) of 5764

...V'SHAVTEM L'VETACH B'AARTZCHEM (Vayikra 26:5)
...And dwell in your land safely.

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

Mazal Tov to the Guests-of-Honor and Awardees of the Israel Center's Annual Dinner: Marc & Chantal Belzberg, Rabbi Aharon Adler and Rabbi Stewart & Susie Weiss and "Yasher Ko'ach" to the hard-working teamof Israel Center "baalei batim" & staff who worked unceasingly on the Dinner & the Journal

ZMANIM - HALACHIC TIMES
Correct for TT #618
Candle lighting - (B'har-B'chukotai) 6:54pm (earliest -plag - 6:03)
Havdala - 8:10pm
Rabbeinu Tam Havdala - 8:48
Ranges are THU-THU 22-29 Iyar (May 13-20)
Earliest Shacharit - 4:48-4:43am
Sunrise - 5:43½-5:39am
Sof Z'man Kri'at Sh'ma - 9:09-9:07am (8:17-8:14am)
Sof Z'man T'fila - 10:18-10:15am (9:43-9:41am)
Chatzot (halachic noon) - 12:35½-12:35½pm
Mincha Gedola (earliest Mincha) - 1:10-1:11pm
Plag Mincha - 6:02-6:06pm
Sunset - 7:33-7:38pm (7:28-7:32½pm)

Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting
candles city havdala
7:10pm (6:05) Raanana 8:12pm
7:09pm (6:04) Beit Shemesh 8:11pm
7:11pm (6:05) Netanya 8:13pm
7:10pm (6:05) Rehovot 8:12pm
6:50pm (6:05) Petach Tikva 8:12pm
7:09pm (6:04) Modi'in 8:10pm
7:09pm (6:04) Be'er Sheva 8:10pm
7:08pm (6:03) Gush Etzion 8:09pm
7:09pm (6:04) Ginot Shomron 8:11pm\
6:54pm (6:03) Maale Adumim 8:09pm
7:05pm (6:04) Tzfat 8:12pm
7:08pm (6:03) K4 & Hevron 8:10pm

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 ofthe 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...
This Shabbat we bench Rosh Chodesh Sivan,which will be on Friday(May 21st).
Since Iyar has 29 days inour fixed calendar, RoshChodesh Sivan is always one day.
ROSH CHODESH SIVAN YIH-YEH B'YOM SHISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA
The Molad of Sivan will be onWED 19 MAY 10:59am (sum)and is announced in shul thusly:
HAMOLAD YIH-YEH B'YOM R'VII BABOKER, T'SHA ESREI DAKOT U'SHLOSHA ASAR CHALAKIM ACHAREI ESER
That is WED 10h 19m 13p
Rambam calls it Yom Dalet, 16h & 355 chalakim
Actual (astronomical) molad: Wed. 7:52am

Lead Tidbit
Expanded Tochacha
If you will follow My laws... thus begins 11 p'sukim of what will happen if and when the People of Israel keep the Torah and observe its mitzvot. What follows those p'sukim are 33 more p'sukim vividly describing what will happen if we don't. Seems kind of imbalanced, with three times as many "negative" p'sukim as positive.

Until you realize that the previous several hundred p'sukim are filled with the same message as B'chukotai's opening eleven. Keep the Torah. Follow G-d's Words. Do Mitzvot. Shun sin. G-d has been telling us of the great things that will be ours, since His promises to Avraham Avinu. And mixed in with the "up" messages, theTorah has shown us the bad things in store if we don't follow Him.

So the Tochacha is much larger than the 33 p'sukim in B'chukotai, and the upbeat 11 p'sukim are really much greater in number.

And the ratio of good:bad p'sukim isn't really significant.

This is so because we can consider all the p'sukim - the good and the bad, the rewards and the punishments, to be Tochacha.

If a sensitive Jew sins, then a pasuk that tells him what will happen if he sins, we be a reproach, but so will a pasuk that tells him of the beautiful reward for keeping mitzvot. That sensitive Jew will find reproach, lower his head in shame, and hopefully repent with either kind of promises.

May we be motivated by Yir'at HaShem and Ahavat HaShem to increase our Torah learning and teaching, and the practice of mitzvot, to become better Jews and better people, to healp others become better Jews and people, thereby hastening to Complete Redemption.

Sedra Stats
B'har B'chu B&B
of 54 sedras in Torah 32nd 33rd -
of 10 Sedras in Vayikra 9th 10th -
lines 99 131 263
rank 50th 47th -
Parshiyot 7 5 19
P’tuchot 1 3 6
S’tumot 6 2 13
P’sukim 57 78 144
rank (Torah/Vayikra) 50/10 46/7 -
Words 737 1013 2038
rank (Torah/Vayikra) 50/10 47/7 -
Letters 2817 3992 7523
rank (Torah/Vayikra) 50/10 47/7 -
Mitzvot (pos/prohib) 7/17 7/5 14/22
B'har is a very short sedra; only Nitzavim, Vayeilech, Haazinu, V'zot HaBracha are shorter
Only 7 sedras have more mitzvot. To illustrate how uneven the distribution of mitzvot in the Torah is - 9 sedras (B'har included) contain 409 mitzvot. 17% of the sedras contain 67% of the Torah's mitzvot. 17 other sedras (31%) have no mitzvot. The remaining 28 sedras (52%) contain the remaining 33% of the mitzvot.
As mentioned last week, R'ei, Sho-f'tim, Ki Teitzei with a total of 170 mitzvot have the most for three consecutive sedras. But for three consecutive Shabbatot, Acharei-K'doshim, Emor, B'har-B'chukotai have them beat, with a total of 178 mitzvot (among 5 sedras but 3 Shabbatot).

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 - 13+5 p'sukim - 25:1-18
[P> 25:1 (7)] One of the most famous sedra openers in the Torah: "And G-d spoke to Moshe AT HAR SINAI saying...". (So popular, that Rashi's question MA INYAN SHMITA EITZEL HAR SINAI is used in modern Hebrew to mean, What does one thing have to do with the other.)

The unusual nature of the pasuk is based on the rare additional words in the otherwise very familiar pasuk: And G-d spoke to Moshe saying. The mitzvot that follow deal with Shmita, the Sabbatical year. A basic element of our belief is that the whole Torah was revealed by G-d to Moshe (and by him to us) at Sinai (and not just the Ten Commandments, as many people - Jews and non-Jews - would claim). Why then mention the location of this particular set of commands? One of the principles by which the Talmud teaches us the Oral Torah is "when one issue is singled out for special treatment, the teaching not only applies to the one issue, but to the whole group from which it came". Here the teaching is this: Just as Shmita with its details was given at Sinai (it says so specifically right here), so too were all mitzvot given at Sinai with their details (and not just "Chapter- headings"). This idea is an important feature of the Chain of Tradition, and is an essential component of "Emunat Chachamim", the trust, faith, and confidence we must have in each link of the chain.

On another level we still can ask the question: "why was this particular set of mitzvot chosen by G-d, so to speak, to teach us the general rule?" One commentator offers the following insight: The mitzva of Shmita teaches us (among other things) that G-d in concerned with the mundane things of this world. He cares about us and our earthly fields and trees. And He exists, not only in the lofty realm of the heavens, but His Essence fills the world. G-d's choice of lowly Har Sinai as the venue for giving us the Torah, was meant to teach us the same idea. How appropriate that the Torah tells us that it was at Sinai that G-d commanded us the laws of Shmita.

And here is another idea as to why specifically Sh’mita is singled out as the mitzva to teach us that all mitzvot of from Sinai with full detail. It makes the Eretz Yisrael connection. The purpose of our being taken out of Egypt and being given the Torah was to bring us to Eretz Yisrael and that we should live a Torah lifein this Land. There is no better choice to make this additional point.

"When you come to the Land..." The Land is to be rested each seventh year. For six years one works the fields, and on the seventh there is to be a Shabbat to HaShem for the Land; neither land [326,L220 25:4] nor trees [327,L221 25:4] may be worked. Even that which grows on its own, may not be harvested (in a normal manner)from the land [328,L222 25:5] or trees [329,L223 25:5]. (The Torah uses the term "vineyard", but means to include all trees.) Shmita year is for all to benefit from the land (without the usual sharp distinction between land- owner and others); and for the animals. (Shmita gives the land a chance to restore itself, andgives us a chance to put our relationship with the environment and with the other creatures who share the Earth with us, in perspective. It helps us get our priorities straight.) Shmita reminds us of who created and still rules.

MITZVA WATCH
Note that there are four prohibitions here in Bhar pertaining to Shmita, and there is a positive command to rest the land in the seventh year, in Parshat Mishpatim. It is noteworthy, though not that unusual, that an area of Jewish Law is presented to us by the Torah in this way - with both positive mitzvot and prohibitions (and not necessarily from the same portion of text). Shabbat, Shmita, Yom Kippur, Yom Tov, kashrut (to an extent), et al all are heavily sprinkled with serious prohibitions. As such, we are duty- bound to "toe the mark" lest we violate G-d's Law. Our motivation would tend to be "fear of heaven", fear of sin, fear of punishment. Strong motivations, but not as beautiful and powerful as the motivation of "Love of G-d" that is at play when one strives to scrupulously fulfill G-d's commands. One should not see Shmita merely as a series of "don't do this", don't do that". We should rejoice in the opportunity to serve G-d, demonstrate our faith and confidence in Him, be freer to study His Torah and perform mitzvot. Observing Shmita is not just avoiding the prohibitions. It is a positive statement of our belief in the Creator and Master of the World.

[P> 25:8 (17)] (When the majority of Jews are in Israel and the infra- structure of Torah life in Israel is intact,) the Sanhedrin is required to count seven successive seven-year cycles - 49 years [330,A140 25:8]. On the Yom Kippur of the 50th year, the Shofar is to be sounded (as we do each year on Rosh HaShana, and as we do in symbolic fashion at the conclusion of Ne'ila each year) [331,A137 25:9]. This 50th year is to be proclaimed "kodesh" as Yovel - the Jubilee year [332,A136 25:10]. Farming the land is forbidden [333,L224 25:11] (as during Shmita), as are harvesting that which grows on its own [334,L225 25:11] and gathering the fruit of the trees in a normal manner [335,L226 25:11]. Yovel is holy; we "eat of the land". During Yovel one returns to his estate.
There is an important connection between the blowing of the Shofar on Yom Kippur of the Yovel year, and the annual Shofar-blowing on Rosh HaShana - the fact of the matter is that we learn about the blowing of Shofar on Rosh HaShana from that of Yovel. The word SHOFAR is not used in the Torah in the context of Rosh HaShana.Rosh HaShana is to be a T'RU'A DAY, but we would really have a difficult time knowing what to do on Rosh HaShana had it not been for the Oral Torah teaching us the parallels to Yom Kippur of Yovel. Comparing the texts of the two days, we find a Tishrei-Tishrei match and a T'RU'A- T'RU'A match. The Gemara teaches us thatwe answer the question as to how to make a T'RU'A in Tishrei (Rosh HaShana), by doing it the same way as the other Tishrei T'ru'a is produced - with a Shofar. This method of learning Rosh HaShana from Yom Kippur of Yovel is known as a G'ZEIRA SHAVA. It is one of the methods by which the Written Word and the Oral Law are linked. G"Sh is part of the Tradition passed down through the generations.

In business with others, one must deal ethically [336,A245 25:14] (the mitzva is actually the command to the courts to carefully carry out the rules of business conduct); it is forbidden to cheat in business [337,L250 25:14] (since land returns to its original owners at Yovel, real estate purchases are only for a specific period. Prices therefore, should reflect the number of years remaining until the next Yovel. This is the context of the general mitzvot regarding proper business practices.)

MITZVA WATCH
Here is yet another example of an area replete with prohibitions of a wide variety with a positive mitzva commanding us to conduct ourselves in accordance with the letter and spirit of halacha. Perhaps this is one of the reasons for the positive mitzva in these areas. Technically, the positive command is "unnecessary",since avoidance of all the prohibitions would already bring us to compliance with G-d's Will. The positive mitzva, then, can be understood as requiring us to put our hearts into what we are doing, not even violate the spirit of the law, and be prepared to go "beyond the call of duty" (lifnim mishurat hadin). Furthermore, it is through the positive mitzva that we can attain higher levels of sanctity, as we are challenged with K'doshim T'h'yu.

Rambam describes certain situations in business in which one can technically get away with something, but he is considered not to have acted in "a proper Jewish manner". Perhaps the positive commandment also comes to teach us not to take advantage of the technical loopholes, but rather to conduct ourselves with the highest standards of business ethics.

There is more than one way of explaining what a positive command adds to our observance of mitzvot, when the prohibition(s) are already on the books. This was one explanation.

On another note... Let's say that an art dealer passes off a good-quality fake as an original master. To be sure, the art dealer has violated the halacha against cheating in business. But whose law has been violated? Do we consider this type of cheating to be a rabbinic prohibition inspired by the Torah's statements regarding the particular example of cheating vis-a-vis the years remaining until Yovel. No. We say more. We say that our Oral Tradition teaches us that Yovel is the particular context for a wide category of prohibition. In other words, in this case, we are not dealing with Torah-inspired rabbinic extension of Torah Law. We are dealing with Talmudic DEFINITION of Torah Law. These are not the same; the distinction between them is significant to our keeping things in proper perspective.

Not only must one not take unfair advantage of his fellow in money- matters, he must be careful not to "oppress" or deceive others with words [338,L251 25:17]. This prohibition is very serious, as evidenced by the link the pasuk makes between it and the mitzva to revere (fear) HaShem.

Safeguard and obey the statutes and laws of the Torah and dwell in security on the Land. (This link between observance of Torah and continued peaceful, secure living in Israel, is an oft-repeated theme, one that must be kept in mind in modern Israel.)

Levi - Second Aliya - 6+4 p'sukim - 25:19-28
The Land will yield its bounty and we will eat our fill and dwell in the Land in security. No one should question where food will come from (with two years in a row of Shmita restrictions). G-d promises to bless the land during the sixth year (two years before Yovel) so that the land will yield enough for three years; the planting of the year after Yovel will supply our needs thereafter.

SDT One commentator says that the pasuk states that if someone were to ask what are we going to eat..., then G-d will command His blessing to give us an abundant yield. However, one should not ask. If we are completely faithful and believe without reservation or question that G- d will provide for us, then He won't haveto command the blessing to come; it will happen as a natural reaction to that faith.

The land must not be sold forever [339,L227 25:23] since it is to return to its original owners during Yovel [340,A138 25:24].

MITZVA WATCH
Rambam defines the prohibition against selling the land "forever" in the context we find the prohibition. The basis here is that land returns to its original owners in Yovel. An owner isn't really an owner; he's a guardian of the property until Yovel. So here's a person who ATTEMPTS to sell a piece of land forever.

Intendingthat it should not revert to its original owners. Guess what? That cannot be done. The land goes back to its original owners regardless of a transaction to the contrary. The ISUR here is really "attempted" selling of land in E.Y. forever. It cannot actually be done. Rambam.

Ramban takes the mitzva out of its context and explains the ban as forbidding the selling of land in Eretz Yisrael to non-Jews, who we can assume will not abide by the Yovel rule of reversion of ownership.

It would seem obvious from Ramban (and other sources) here and other places in the Torah that it is forbidden to give part of Eretz Yisrael into the hands of non-Jews, certainly ones that are our sworn enemies.

[P> 25:25 (4)] If a person were forced to sell off hereditary land because of poverty, he or a relative may redeem the land by paying a proportional amount (depending upon how many years remain until Yovel). If not redeemed before Yovel, the land reverts to its hereditary owners with Yovel.

Rashi says that we learn from these p’sukim that ordinarily, one should not sell a field in Eretz Yisrael, except for the extenuating reason of poverty.

Shlishi - Third Aliya - 10 p'sukim - 25:29-38
[S> 25:29 (6)] If someone sells a house in a walled city (walled, that is, from the time of Yehoshua, i.e. original conquest), he has up to one year to redeem it; if not, it remains the new owner's forever. Redemption during the year is by returning the full amount paid, i.e. no deduction for the time that the buyer lived there. (This is technically an exemption from the Torah's ban against interest.) Redemption of a house in a walled city is a mitzva [341,A139 25:29]. On the other hand, houses in non-walled cities have the same rules as land - viz., redemption is possible until Yovel, at which time the house reverts to its original hereditary owners. Houses in Levite cities (even walled cities) are redeemable beyond the one-year limit, and do revert to the Levi at Yovel. The Levi has hereditary rights to those special (42+6) cities. It is forbidden to alter the areas around those cities by selling off parts of the land on a permanent basis [342,L228 25:34].

[S> 25:35 (4)] We are obligated to help our fellow who has fallen on hard times. We may not take interest for personal loans made to help him out [343,L235 25:37]. "I Am G-d Who took you out of Egypt, to bring you to the Land, to be your G-d."

(This is definitely NOT a non sequitur - it emphasizes G-d's desire, so to speak, for His People to care about each other. It is as if G-d says to us: Look and remember what I did for you. Now you be nice to your fellows.)

R'vi'i - Fourth Aliya - 8,11, 3,4 p'sukim - 25:39-26:9
[S> 25:39 (8)] If a Jew sells himself into servitude because of poverty (or any other reason), his master may not treat him contemptibly [344,L257 25:39]. He shall be treated like an employee, and stays with his master only until Yovel. (This is the maximum; under normal circumstances, the Jewish manservant goes free much sooner.) At Yovel, he and his family return to their hereditary land. We are servants of G-d (and should not be subservient to other people); no Jew shall be sold in the degrading way of the slave market [345,L258 25:42]. Do not subject him to hard, spirit- breaking labor [346,L259 25:43].

Jews (according to Torah law) may own non-Jewish slaves, such slaves becoming hereditary property. These slaves are not released at Yovel, but remain the permanent property of their owners [347,A235 25:44].

[S> 25:47 (11)] If a Jew becomes a slave to a non-Jewish master, we may not permit him to remain so [348,L260 25:53]. Redemption should be by his close relatives, or himself if he obtains the means. Equitable calculation should be made for compensating his master. We must not let his master break his spirit. All thisis because Israel is subservient to G-d, Who redeemed us from Egyptian slavery. We are to be committed to Him; we may not make false gods nor idols or sacred pillars; nor may we kneel on a "decorated stone" [349,L12 26:1].

"Keep My Shabbat and revere My sanctuary, I Am G-d. It is likely that Shabbat here refers to Sh'mita. If so, it makes a matched bookend with the beginning of the sedra. On the other hand, if Shabbat means Shabbat, then the juxtaposition to idolatrous prohibitions also makes the point that desecration of the Shabbat is tantamount to idolatry.
[P> 26:3 (11)] If we keep the Torah and mitzvot, then HaShem will provide beneficent, timely rainfall and bountiful crops. The yield of the Land will be so great, that each agricultural season will blend into the next one. And we will have plenty to eat - on our own Land.

The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants - He created us, He put us into this world.

The promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael. The same deal, apparently, does not apply to those who live in Chutz LaAretz. This, says Torat Kohanim, in analyzing the word - B'AR-TZ'CHEM.

Further reward for (or results from) following the Torah and keeping the mitzvot, will be peace and tranquility in the Land (of Israel). Both natural disasters (wild beasts) as well as human enemies (sword) will be kept at bay by HaShem. And when we do encounter our enemies, G-d will grant us the ability to vanquish them mightily. If we keep to our side of the deal (so to speak), we will be blessed with fertility and G-d will keep His covenant with us.

Notice how there is a promise of peace in the land and a promise for the might to vanquish the enemy. Peace in this context can refer to peace among Jews. Enemies from the outside still exist, and we are promised the ability to advance upon them.

The promises of blessings in this first part of the sedra come in two forms: not only agricultural and military, but natural and subtle on the one hand and open and obvious, on the other. Beneficial and timely rain - much appreciated. Bumper crops - much appreciated (one would hope). But rain and growth of produce is partof nature. On the other hand, the magnitude of promised military success is seemingly more miraculous. Yet (on the first hand), nature also consists of no rain and drought and failed crops. So unparalleled agricultural success is truly miraculous as well.

Chamishi - Fifth Aliya - 37 p'sukim - 26:10-46
This Aliya contains the "Tochacha", one of two portions of the Torah containing G-d's detailed admonition to the People, warning of the dire consequences that will result from disregard of Torah and mitzvot...

A significant theme of the Tochacha is the connection between the keeping of the laws of Shmita and our hold on the Land. We must alway realize that we do not keep Eretz Yisrael without any strings attached. We have a clear commitment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community. Shmita was commanded in the first part of this double sedra. In the latter part, we are presented with the dire consequences of the disregard of this important mitzva.

Shishi - Sixth Aliya - 15 p'sukim - 27:1-15
In pledging funds to the Mikdash, it is possible to offer the "value" of an individual [350,A114]. The Torah lists amounts for individuals depending on sex and age... If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351,L106].If he attempts to do so, then both the original animal and its substitute (t'mura) are consecrated to the Mikdash [352,A87]. An animal not fit for the Altar is to be evaluated by a kohen [353,A115], and can be redeemed... A person can also offer the value of a house [354,A116]...

Sh'vi'i - Seventh Aliya - 6,7,6 p'sukim - 27:16-34
If a person dedicates the value of his property to the Mikdash, it is to be evaluated by a kohen based on quality and number of years to the next Yovel [355,A117]... A firstling is auto- matically sanctified to the Altar; one may not consecrate it as another korban [356,L107]... Consecrated property goes to the kohanim[357,358,359;A145,L110,111]... The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360,A78]... may not be redeemed [361,L109].

Haftara, 17 p'sukim, Yirmiyahu 16:19-17:14
The words of the prophet contain warnings and admonitions which echo the Tochacha contained in the sedra. The haftara ends with a prayer for G-d's help in keeping us faithful to Him and His Torah.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 234 (part two) • Ownerless Property

JOSHUA’S TEN DECREES
We continue with the subject of ownerless property. In the Tur and in Shulhan Aruch, the chapter after ownerless property is that of Joshua’s ten decrees when the Jews entered into the Promised Land. The lesson will show the connection to the prior lesson.

We have to ask regarding the methods of abandonment discussed in the last lesson, when the owner's abandonment takes effect? Reuven declares his object to be ownerless. There are two views in the Talmud and the codes as to when the declaration takes effect and the object becomes ownerless. The first view holds that the object immediately becomes ownerless and that anyone, such as Shimon (and even Reuven himself) can now acquire the ownerless object. The object can be acquired by Shimon (or even by Ruven himself) only by employing one of the methods of acquisition stated in prior lessons. The second view holds that the object continues to be owned by Reuven until Shimon acquires the object by performing an act of acquisition. This view holds that the abandoning of ownership of an object is similar to giving Shimon a gift of the object. There is a necessity for the owner to confer ownership on the recipient when the recipient of the gift performs an actof acquisition on the object that is the gift. Similarly in the case of Shimon acquiring the ownerless object, the owner must confer his intent for Shimon to acquire the object. Even according to the first view, there may be the consent of Reuven for Shimon to acquire the object by Reuven's consent being given when he abandons ownership of the object. There are opinions that according to both views, Reuven can rescind the declaration within three days of making it.

If Reuven does rescind his declaration of abandonment within the three days, the declaration is rescinded and of no effect even if Shimon performed an act of acquisition during the three-day period. There is a dissent that holds that once Shimon performs an act of acquisition of the object, Reuven can no longer rescind the declaration. There is also a difference of opinion whether the law of this paragraph applies to both real estate and personal property or only to real estate. According to the second view above stated, Reuven should be able, even after three days, to rescind his abandonment until Shimon performs an act of acquisition on the object, whether real estate or personal property; However, Reuven must not do so because declaring an object to be ownerless is similar to making a vow and a person should never fail to live up to his vow . If the owner Reuven dies after he has declared the object to be ownerless, then according to the second view in the text, the heirs of Reuven can rescind the declaration if Shimon has not as yet performed an act of acquisition, since it was still owned by Reuven when he died and the heirs are the inheritors but are not bound by the vow of their father.

Acquisition of ownerless objects
Whoever is the first person (this includes Reuven himself) to perform an act of acquisition to acquire the object becomes the new owner of the object. There must be intent on Shimon's part to acquire the ownerless object. For example, if he does not know that something is ownerless and picks it up so that he can restore it to its owner, Shimon has not acquired the owner- less object. Shimon (or Reuven himself) can acquire the ownerless objects by performing any of the methods of acquisition for purchasing an object described in prior lessons, such as hazaka for real estate; and lifting, pulling, delivery, by one's courtyard, or by Shimon's four cubits, for personal property. Other methods of purchasing objects such as money or a deed for real estate or money for personal property or kinyan for both types of objects, are not applicable since the former owner does not transfer the object to the person performing the act of acquisition of the ownerless object.

If Shimon stands guard over abandoned objects to prevent anyone else from acquiring the object, the object does not belong to Shimon. Gazing at or guarding an object is not an act of acquisition.

Rabbi Moses Isserles in his emendations to chapter 274, discusses the ten decrees promulgated by Joshua after he led the Jews across the Jordan River into the Land of Israel. They are included in this chapter since they resemble the situation where one's land is treated as ownerless for some purposes.

Reuven is the owner of the property and Shimon is the person acquiring the right to use Reuven's property.

When Joshua apportioned the Land of Israel among the tribes of Israel, he and his court promulgated ten decrees:

1. Shimon may pasture small cattle, i.e. sheep and goats, in woods consisting of large trees belonging to Reuven. However, large cattle, i.e. cows, may not be pastured by Shimon there. Neither small nor large cattle may be pastured in Reuven's woods consisting of small trees, except with Reuven's consent.

2. Shimon may gather wood from Reuven's field, provided that it is taken from trees of little value equal in the value to thorns, for example, prickly shrubs and thistles, and further provided that the wood is still attached to the ground and fresh, and that Shimon does not tear out the roots. Other woods are forbidden.
3. Shimon may collect plants no matter where they grow wild, except in a field sown with fenugreek for fodder.

4. Shimon may take a cutting from any tree, including trees owned by Reuven, except the stumps of olive trees. The amounts of the cuttings are limited as follows: from the olive tree, up to the bulk of an egg; from reeds and vines, above the joint; from other trees, only from the side branches and not from the middle stem.The cuttings may be taken only from newly grown twigs that have not yet produced fruit, and only from that side of the tree that does not face the sun.
5. When a new spring emerges from the ground, the inhabitants of that city only may use it as a water supply although its source is not on their property but on Reuven's property. No others can supply themselves with water from this new spring.

6.Anyone may catch fish in the Sea of Galilee if he uses a fish hook but not with a net, nor may he use a boat. If he is a member of a tribe in whose territory the Kinneret is located, he may spread a net or keep a boat there.

7. Shimon, who must relieve himself, may leave the road, go behind the nearest fence, and relieve himself there, even if the place belongs to Reuven.

8. If Shimon is lost among vineyards belonging to Reuven or similar cultivated real estate, he may cut his way through and go in any direction until he finds his way out. Shimon must pay Reuven for the damage he caused.

9. Whenever the road becomes too muddy or waterlogged to walk thereon, Shimon may go to the sides of the road and walk there or even on paths owned by Reuven.

10. An unclaimed dead body acquires ownership of the spot of land on which it lies and must be buried there. This does not apply if it is lying across a boundary of a city or within the border strip of a city. If it is found on a boundary or within such a border, the body must be taken to a cemetery. This applies outside the Land of Israel only if permitted by the law of the land.

King Solomon decreed that travelers during the summer may walk on privately owned field paths until the falling of the second rains.
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
Borrowing & Hiring
In two separate places the Torah commands us to pay workers on time. “Don’t oppress your fellow, and don’t steal; don’t leave the worker’s hire with you until morning” (Vayikra 19:13); and “Don’t oppress the hire of the poor and needy from your brother or the proselyte in our land and gates; give him his hire the same day,don’t let the sun set on it, for he is poor and his soul is set on it; so that he should not call against you to HaShem, and it will considered a sin in you.” (Devarim 24:14-15.)

PROTECTING THE WEAK
In the case of a loan, the Torah is solicitous of the debtor, the one who has to pay. The creditor is forbidden to dun him if he can’t pay, to take collateral from his vital possessions, and so on. But in the case of a debt of wages, the Torah defends the creditor, and commands the employer who owes the money to pay promptly.

In each case the law comes to protect the party who is most likely to be weak and exploited. The poor person is the one who needs to borrow money for his sustenance, and he may be unable to compel the employer to pay on time.

Technically, the law applies to any hire, including renting out tools and animals and the like. But we see from the explicit mention of the worker’s hire, and the rationale that “his soul is set on it”, that the most important kind of hire is wages.

NOT A SLAVE
It is a legal principle that “a rental is like a sale on its day” (Bava Metzia 56b). For the duration of a rental the renter is like the owner. This applies to some extent even to hiring people, and a hired worker in halakha is comparable in some ways to a bonded servant. Many laws of hire have as their purpose to protect the worker from being treated like an actual slave.

For instance, the worker may quit any time he likes for the very reason that he is a free person; HaShem says (Vayikra 25:55), “the children of Israel are slaves to Me”, and our Sages inferred: slaves to HaShem, but not slaves to other slaves, that is, our fellow men (Bava Metzia 10a).

Some sources warn a person against hiring himself out for too long a period, lest his extended hire should make him feel like a slave (Shulchan Arukh Choshen Mishpat 333:3 in Rema).

It is forbidden to demean a bonded servant with busy-work (Sifra on Vayikra 25:43). By extension, we learn that this is improper for a hired worker as well (Sefer HaChinukh 346, Maharam Rottenburg Responsa 4:85).

When a bonded servant is released, his master must give him generous gifts (Devarim 15:14); many authorities learn from this that severance pay is praise- worthy and proper. (See the Chinukh on this mitzva.)

TAKING HIS SOUL
The Torah passage above informs us that the worker “sets his soul” on his wage; the gemara (Bava Metzia 112a) tells us that when the employer delays payment, it is as if he takes away his soul. We know that a conscientious worker puts his soul into his work; when his work is not properly acknowledged, he suffers not onlyfrom the lost income but also from a demeaning feeling that his contribution is not appreciated.

Surprisingly, one opinion in the Midrash states that the employer removes his own soul when he delays wages. His soul too is set on the wage he pays; his humanity is gauged by whether he relates to his workers as people with human feelings and sensitivity, or as one more factor of production to which one day’s differencein the timing of payment makes little difference (Yalkut Shimoni on Vayikra 19:13).

If you would be interested in helping with publication of Rabbi Meir's book, please contact Rabbi Meir about making a dedication or subscription (advance purchase): fax 02-642-3141, mail@asherandattara.com

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", dealing with everyday ethical dilemmas in the workplace. Joint project of the JCT Center for Business Ethics and Aish HaTorah. Visit the website and submit your own Qs — www.jewishethicist.com

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
Justice or Mercy? - Onbeing a Jewish Prophet, part 6

Yona ben Amitai, the prophet of the haftara of Mincha on Yom Kippur, the son of Emet, truth, was the boy that Eliyahu brought back to life in Tzarfat. The book, that is included in Trei Asar, the 12 Minor Prophets, does not mention either his birthplace or his tribal allegiance, parallel to Eliyahu; even if we accept thosewho say that he is ben Amitai from Gat Hefer [near Nazareth] referred to (2Kings, 14:25) as appearing to Jeravam 2nd, which would place him in the last days of the Northern Kingdom, the mystery surrounding him remains.

Apart from owing his life to Eliyahu, he is also his disciple, continuing the battle for justice that should not give way to mercy. When commanded to go to Nineveh, capital of Assyria in Mesopotamia, and prophesy its impending destruction, Jonah flees. This reaction to prophecy is common to many of our prophets; Moshe repeatedlytried to avoid his mission while Yermiyahu claimed that he was too young to be a prophet. However, Yonah’s evasion is radically different from all the others. They all claimed their inadequacy and shortcomings, not objections to the task, whereas Yona couldn’t accept the very mission. Not only did he reject his mission,but when the storm threatened the ship that he hired to take him to Tarshish [Spain or North Africa?], he went to sleep; “Sleep frees a person from the enslavement of the external world” (Harav Kook, Orot Hakodesh pp304).

What made Yonah flee from his prophetic mission and why did Hashem pursue him relentlessly to force him to execute it? There are two major trends of thought amongst Chazal and our commentators. Throughout the book of Yonah, we must realize, there is no mention of Israel, only of a gentile nation, something unparalleled in the Neviim, so, all saw the whole purpose of the mission as revolving around the subject of Teshuva. This is to show that Hashem has mercy on all his creatures, even on idolators, especially on penitents (Radak).

The first school concerns itself with Nineveh. They were Israel’s enemy, the ones who destroyed the Northern Kingdom and carried off the Ten Tribes into captivity. Yonah, knowing Hashem’s mercy feared that they would repent and thus be saved. This would be a mark of shame for Israel. Hashem had sent many prophets to them,calling on them to repent but to no avail. Here, these idolators received only one warning and immediately they did teshuva.

Furthermore, perhaps these idolators have only a limited capacity for doing teshuva? Where is the justice in forgiving idolators, rapists and murderers? Where is the mercy for the widows and orphans, and all those who suffered at the hands of the Assyrians?

According to the second school, Yonah queried substituting mercy for justice, the chesed of G-d’s that led Him to forgive them, despite their sins. There is a discussion in the Talmud concerning this Teshuva. Some held that they did complete teshuva. However, perhaps, out of fear of the punishment foretold by Yonah, theywere quick to do teshuva and then when the danger had passed, just as easily they would return to their old ways?

Alternatively, they only did partial teshuva. The mishna says that the teshuva of Nineveh was complete. Said Shmuel, ‘One who stole a beam and built around it a whole building, [then in accordance with the verse that in their teshuva, they returned all the wealth that they had stolen] they destroyed the whole building in order to return that beam that they had stolen” (Bavli, Ta’anit 16a). “Said Rabbi Shimon ben Lakish, ‘The teshuva of Nineveh was fraudulent’. Said Rabbi Yochanan, ‘Property that was obviously stolen they retuned, but that which was hidden in granaries and in their strongboxes they did not return’ ” (Yerushalmi, Ta’anit2:1).

In either case, Yonah, like Eliyahu before him, insisted that Justice should cleave the mountain, so that people should always pay the penalty for their wrongdoing. Mercy without Emet would be a travesty. Eliyahu, when asked twice what he was doing in the cave where Moshe had asked for forgiveness and had been taught the13 attributes of G-d’s mercy, replied with a litany of Israel’s sins. So too, Yonah, who fled in order not to bring Nineveh to teshuva, was deeply pained by G-d’s acceptance of the teshuva of Nineveh.

To which G-d replied, “ You had mercy at the destruction of the gourd for which you did not labor, and I should not have mercy on a great city” (Yonah 4:11). Furthermore, he had to witness the moral behavior of the gentile sailors. These, when looking for ways to save the ship, cast lots to find out who was to blame. Whenit was obvious that it was Yonah, they did not kill him but acting on his words, that G-d was angry only with him, and on his advice, cast him overboard. However, first they tried to make their way to the shore, then caste off their property and cargo, and only after pleading for Divine forgiveness for their deed, didthey throw him off the ship. Chazal add that when seeing the miracles that Hashem did, they cast aside their idols, circumcised themselves, and together with their wives made pilgrimages to Jerusalem (Pirkei Rabbi Eliezer, chapter 10).

Even though it is quite clear that Judaism insists on preserving the balance between justice and mercy; people bear the consequences of their actions, nevertheless Hashem is long suffering, slow to anger, merciful and always welcomes the penitent; although this teshuva does not necessarily bring escape from punishment.

"They asked of Wisdom [Ketuvim], ‘What should be the punishment of one who sins? Wisdom answered ‘evil will pursue sinners’ (Proverbs 13:21). Then they asked the prophets who answered, ‘The soul that sins will die’ (Yechezkel 18:4). However, when they asked Hashem, the answer was, ‘Let the sinner do teshuva and he will beforgiven’" (Yerushalmi Makot 2:6).

This is the 36th 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] Torah Tidbits this 'n that
[7] Torah from Nature
[8] 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 Our daughter was accepted to a seminary, and we paid $1500 as a non-refundable registration fee to hold a spot. She decided to attend a different institution. When we informed the first seminary, they refused to return the money. Given that another girl has already replaced our daughter, do they have the right to retain the money?

A We wish you in advance nachas from your daughter's spiritual gains during her studies in whatever fine institution she will attend. The willing- ness of people like you to part with their children for a while and spend much hard-earned money has revolutionized our community. We will address both the halachic and moral elements of the question, as Torah institutions should conform to both. We will start with institutions' rationale for this common policy, which is important for both aspects. (We cannot say anything authoritative without hearing both sides' claims in Beit Din.)

Firstly, these institutions incur heavy expenses well before students arrive. This includes transportation for recruitment teams and tens of hours of administrative work to name just a couple of costs which reach tens of thousands of dollars. It is logical that applicants defray costs and that those who complete the process pay more. But $1,500 seems too much for defraying costs.

The main logic of the payment's non- refundable nature is preventative. Often institutions will have fewer students (and less money to pay expenses) if students can freely change their minds. A student's change of decision can have a domino effect on her friends, which can severely damage an institution. Even if they can be replaced numerically, in the meantime, the top wait-listed students usually commit elsewhere. Replacing a few top students with others who are marginally suitable can affect the character of a school's student body and its reputation in the short and even the long term.

The fact that the money is non-refundable also puts the student and parents in a mind-set of certainty about their choice. Then, like an engaged couple, one does not consider changing her mind, unless a serious mistake surfaces. This mind-set usually benefits all. Students remain positive, and seminaries can hire a staff that suits the incoming student body. While $1,500 sounds like a lot (and might be a little high), if it were much lower it would not sufficiently deter cancellation.

Now we can examine the halachic issues. You hired a seminary to teach your daughter. Usually, an employer can break an employment agreement, even if a kinyan was done on it, without paying the salary, if the worker can find alternative employment, i.e. another student (Shulchan Aruch, CM 333:2; see Pitchei Choshen III,10:7). However, there is a rule that conditions made to change standard financial arrangements are binding (Ketubot 56a). You tacitly agreed to the stipulation of non-refund- able payment and made the agreement final by transferring the money unconditionally.

Your only claim is asmachta, that an exaggerated obligation that one accepted because he did not think it would come to fruition is not binding (Choshen Mishpat 207). However, the Shulchan Aruch (ad loc.:11) says that if one already gave money as a guarantee, he cannot demand it back. Although the Rama (ad loc.) argues,one cannot extract money from a muchzak when there is a serious contending position. The seminary may have additional claims to justify their position (see ibid.:16, regarding penalty clauses to prevent damage and Tosafot, Bava Metzia 66a regarding accepted practices). To shorten and over-simplify a complicated matter, it does not appear, based on what we know, that you can halachically demand the money back.

Just as it is a mitzva for you to see the seminary's side of the matter, so it is for them to see your side. If you can convince them that: 1) you were confident your daughter would attend; 2) something arose to turn that into a wrong decision; 3) it turns out they were not seriously damaged by the withdrawal, then we hopethey will return much of the deposit.

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
When the Chafetz Chaim was a young man, he studied in a small village named Amstivova. There was a poor unfortunate man there who made his meager living by drawing water from the local well and carrying the heavy buckets of water to various people. For some reason, the children of the village made the poor man the butt of their jokes.

Once, in midwinter, the children came up with a new way to torment the man. Each night, on the way home from their learning, they would go to the town well and fill his buckets with water. The first one there the next morning was always the water carrier, and when he arrived he found that the water had frozen solid. Each day he would have to spend time hacking the ice out of the bucket before he could begin to draw water.

When this became know to the Chafetz Chaim, he adopted a new practice. Late each night, after he had finished learning for the day, he would stop by and empty the water bucket back into the well.

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
Adults often blame children wrongfully by imputing to them the motives they would have if they were doing what the children were doing. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Even when you think you know. How do you say significant in Hebrew? If you say MASHMA-UTI you get only 7 of 10 points. The preferred word, according to you know whom, is MUVHAK, Significance is ,MUVHAKUT, And now you know...
Here's a good one. Electrocardiogram, more commonly known as an EKG (ECG is also used, but EKG is more common - is that because most people can't spell?)
In Hebrew, most will call it an EE-KE-GE, The correct, official Hebrew for EKG is RELACH which stands for RISHMAT LEV CHASHMALIT.

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat B'Har opens with a discussion of the laws of Shmita and Yovel (which is also a Shmita). Rashi questions the connection between the Sedra's title and this opening Mitzva, and makes the famous comment, "Ma inyan Shmita eitzel Har Sinai - what connection does Shemita have to Mount Sinai?"

Rashi gives a puzzling answer: "Just as the laws of Shmita were given at Har Sinai, so ALL the Mitzvot and their particulars were delineated at Sinai." Uh, excuse me - ask all the commentators - why should Shmita be singled out as representative of all the Mitzvot? What is so unique and special about the Sabbatical Year?

I suggest to you that there IS something quite unique about Shmita. Of all the Mitzvot, none requires more Emuna than Shmita. For an agricultural society to stop all field work for one or two years is mind-boggling! How will we survive? Who will pay the bills? Amazingly, Hashem guarantees that He will provide enough food to carry us through the fallow years, if only we have faith.

It is this quality of Emuna which is a necessary component of all Mitzvot. To stop work on Shabbat, to strictly keep kosher, to purchase expensive Tefilin, Etrogim or Mezuzot, one must have faith that this is how Hashem wants us to conduct our lives.

Certainly, this faith-factor applies in the fullest sense to the Mitzva of living in Israel. You cannot live here without deep Emuna, without a rock-solid belief that our G-d gave His people a Land for all eternity where we can most fully express our Judaism. Security, stress, economic hardship: all the excuses are valid, yet they melt when met head-on by genuine Emuna.

Some people making Aliya fill their suitcases with white tuna, some with electronics, others with cash. I suggest we are better served by packing our bags with large doses of Emuna.

Rabbi Stewart Weiss, Ra'anana
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] Torah Tidbits this 'n that
MS writes...
Every Friday I drive into Raanana on my way home to pick up the Torah Tidbits for Kfar Saba, which are left outside BF's front door, from where each shul repre- sentative collects them. Yesterday morning, why I don't know,person or persons unknown, instead of taking their quota, decided to take the whole carton, which containedTT for the whole of Raanana as well as mine. After waiting in vain for the goods to be returned,BF phoned me at about 2:00pm and gave the the bad news: no Torah Tidbits this week....

I couldn't bear the thought and maintained telephone contact with BF. Finally, at about 6:00pm, BF managed to locate the missing Tidbits in a shul in Raanana and recruited a relative to help bring them back. Then, at six thirty (lucky we don't live in Yerushalayim), I jumped into my car and drove like a true Israeli (instead of an Englishman, as I usually do) to Raanana, managing to do the round trip and get back home a few minutes before Shabbat. So all's well that ends well. [Ed. addition: Wonder who named one of his plays that, Mr. Englishman?] Shabbat without Torah Tidbits is just not the same...

A few weeks ago, someone asked a question: If Yom HaSho'a, Yom HaZikaron, and Yom HaAtzmaut are being moved one day later, is the same thing going to be done with Lag BaOmer? The questioner was serious, but I reacted with a chuckle, saying, of course not. Promptly forgot about this exchange, until this past Shabbat, whenI saw fires for Lag BaOmer being set up by non-religious kids on Shabbat and the fires going full blast before Shabbat was over. The question did not seem so "off" as it had when originally asked. Now I'm thinking that it would be a beautiful thing if the rabbis from all parts of the religious community would agree to declare that when Lag BaOmer falls on Sunday, the traditional bonfires should be done on Sunday evening rather than Motza'ei Shabbat. This measure would reduce Shabbat violation... until all Jews keep Shabbat the way it should be kept.

[7] MAH RABBU MAASECHA HASHEM...
Sea Otter, Enhydra lutris
Semi-aquatic mammal, carnivore... 1.20m long, approx. 30kg. (females weigh less)... strong canine teeth for tearing food, flat molars for crushing... small external ears with excellent hearing capability (useful on land but not so much in the water)... flattened tail, flipper-like hind feet for propulsion, forepaws with retracting claws like a cat's - for grooming & eating... lung size is 2.5 times the size found in land mammals of same size... extremely thick fur - about 600,000 per square inch (93 thousand hairs per sq. cm.)... strong sense of smell... good eyesight both above and below the water... whiskers used to sense vibrations in the water... excellent sense of touch... one of only a few animals known to use tools. Otters use rocks, other shellfish, or man-made objects to pry prey from rocks - they also use tools as hammers or anvils... Otters feed on about 40 different marine invertebrates. They dive up to180 feet foraging for food... Otters must eat the equivalent of 20-25% of their body weight each day in order to maintain a high level of internal heat production. Since they don't have blubber for warmth like other marine mammals, they compensate by generating a high metabolism by eating a lot. Additionally, they depend on their dense fur which they spend a large portion of each day grooming... forcing air bubbles down next to their skin... for insulation and buoyancy.

[8] Divrei Menachem
Parshat B'har introduces us to Sh'mita and Yovel, the Sabbatical Year and the Jubilee Year. The basic concept behind these special years is that by leaving one’s fields unattended and returning lands to their ancestral owners, we recognize that the primary force in the universe is G-d, not Nature.

Like the Shabbat, Sh'mita and Yovel are designed to induce in us dependence on G-d and recognition of His bounty, as well as faith that Hashem will compensate us for “lost income”. Yovel is ushered in by shofar blasts that are identical to those of Rosh Hashana. Thinking about that might well reinforce our realizationthat what we have, and what we deserve, are in the hands of G-d.

Twice, referring to land sales (affected by the remaining years to the Yovel), the Torah instructs that neither buyer nor seller aggravate one another. According to Rashi, the first directive (Vayikra 25:14) alludes to honest business dealings while the second inference refers to insults and embarrassments (ibid 25:17).These injunctions are followed by the phrase: “For I am the Lord your G-d.”

It seems that the ultimate characterization of a just society is not only one that describes a scaled-down model of private ownership. It is instructive that such a society is also defined by human relationships that are anchored in an authentically Jewish and moral code based on Torah, the source of which is the Source of everything.
Shabbat Shalom Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
One more on the Metzora
The Purification of the ‘Leper’ – Phase II
On the morning of the 8th day, the Metaheir, the ex-Metzora in the process of purification, was permitted to enter the Ezrat Nashim. He brought with him three "unblemished" animals: a male lamb for an Asham (guilt offering), a ewe lamb for a Chatat (sin offering), and another male lamb for an Olah, (burnt offering) (Vayikra14:10). An indigent Metaheir had to take “only one male lamb for an Asham to provide atonement for him and two turtledoves or two young doves....one shall be a Chatat and one an Olah” (Vayikra 14:21). The Metaheir also brought with him Nesachim. The Nesachim which normally accompanied certain Korbanot consisted of fineflour mixed with olive oil plus a measure of wine. When the Korban was offered on the Mizbei'ach, the fine flour mixed with oil (which was first salted) was cast into the flames and the wine (unsalted) was poured as a libation into one of the silver cups located on the southwest corner.

Nesachim do not usually accompanyan Asham or Chatat, but since these Korbanot were associated with the purification of the Metzora, they were an exception to the rule (Menachot 90b). The sages are at variance as to why. The Metaheir also brought to the Mikdash a jar containing one Log (approx. 350ml.) of oil.

Upon entering the Ezrat Nashim, the Metaheir immersed himself in one of the Mikva’ot in Lishkat HaMetzora'im (Chamber of "Lepers") (Nega’im 14:8). This chamber was located in the northwest corner of the Ezrat Nashim (Midot 2:5) to the right of the stairs leading to Sha'ar Nicanor (Nicanor's Gate), the main entrance to theAzara. (Lishkat HaMetzora'im is actually a misnomer. Before he was admitted to Lishkat HaMetzora'im, all the Metaheir’s symptoms of Tzara'at had long vanished as had already been orally verified by a Kohein as a result of a visual inspection.) This last Tevila (immersion) was not part of the process of purification. Itwas merely the usual Tevila required of all men, even though they were in a state of purity, before they passed through Sha'ar Nicanor and entered the Azara (Yoma 3:3). After his immersion, the Metaheir waited by the Lishkat HaMetzora'im with his three animals, the Nesachim, and the Log of oil, for the arrival of a Koheinwho would then escort him up the stairs to Sha'ar Nicanor. He was not permitted to ascend the stairs and enter the passageway of Sha'ar Nicanor himself (Vayikra 14:11). The Kohein positioned the Metaheir in the passageway of the Sha'ar Nicanor which opened on to the Azara. The passage ways of other gates - "the thicknessof the walls" - leading into the Azara were “sanctified" but the passage way of Sha'ar Nicanor was not. "Why was (the passage way) of Sha'ar Nicanor not sanctified? Because Metzora'im (are able to) stand there and insert the thumbs of their hands into the Azara (where they are not permitted to stand)" (Pesachim 85b). TheMetaheir, standing in the passageway of Sha'ar Nicanor, faced the Azara. The Kohein first took the Asham – the lamb for the guilt offering and the jar of oil “and waved them as a wave offering before the Lord” (Vayikra 14:24, Menachot 5:6).

As a rule, when offering Korbanot in the Mikdash, a Chatat preceded an Asham; how- ever in this case, since the sacrifice of the Asham permitted the Mitaheir to enter the Azara (which had been previously forbidden to him), the Asham was sacrificed first. Even so, the Metaheir did not yet enter the Azara and the Kohein broughtthe sacrificial lamb to Sha'ar Nicanor where he was still standing in the passageway. The Metaheir then stretched his hands into the Azara, placed them on the head of the lamb, pressed down, and made a confession of sin. Immediately afterwards, the lamb was led to the area north of the Mizbei'ach where the Kodshei Kodashim(sacrifices of a higher level of sanctity) were slaughtered. There the lamb was lowered to the ground and slaughtered.

The Asham of the Metzora was unique among all Korbanot in that two Kohanim received the blood after slaughter (Hilchot Mechusrei Kaparah 4:2). One Kohein caught the blood gushing from the neck of the animalin a Kli Shareit (sacred vessel) in the usual manner, and the other received blood in his cupped right hand. The Kohein who received the blood in a Kli Shareit conveyed it to the Mizbei'ach and tossed the blood according to the rites of the Asham, on the northeast corner and then on the southwest corner. The Kohein whohad received the blood in the palm of his hand approached the Metaheir. “…and the Kohein shall take some of the Asham’s blood and place it on the middle part of the right ear of the Metaheir (“Tenuch Ozen” is defined as the middle part of the ear. Sifra, Parshat Metzora 5:3), on the thumb of his right hand, and on thebig toe of his right foot.”

“The Kohein took of the log of oil and poured it on his fellow's hand… The Kohein shall sprinkle with his right forefinger some of the oil that is in his left palm seven times before G-d (in the direction of Kodesh HaKodashim) …dipping anew for each sprinkling… (Nega'im 14:10). "The Kohein shall place some of the oil thatis (still) on his palm upon the middle of the right ear of the Metaheir, on the thumb of his right hand and the big toe of his right foot – where he placed the blood of the guilt offering." The act of placing the blood of the Asham, and then afterwards the oil, on the right ear, thumb and toe of the Metaheir is called Matan Behonot. The Torah continues, "And the rest of the oil that is on the Kohein's palm, he shall place on the head of the Metaheir; to provide him with atonement before G-d” (Vayikra 14:25–29). Note that it is the placing of the oil on the head of the Metaheir by the Kohein that effects the atonement. The Asham wasthen sacrificed. The Kohein brought over the ewe lamb that was to be the Chatat. The Metaheir, still standing in the passageway of Sha'ar Nicanor, leaned over, placed his hands on the head of the animal, pressed down and again confessed his sins. The ewe lamb was led away to the area north of the Mizbei'ach and slaughtered.One Kohein received the blood in a Kli Shareit and applied it to the ‘horns’ of the Mizbei'ach. The moment the Kohein finished applying the blood to the Mizbei'ach, the Metaheir was enabled to enter the Azara just like any other Yisrael in a state of ritual purity. The Metaheir then entered the Azara to offer his Olahand stood next to his sacrificial lamb. He placed his hands on the head of the animal, pressed down, made a final confession of sin and then said words of praise and thanksgiving. The Olah, his third and last Korban, was then sacrificed. The atonement and purification of the Metaheir, the ex-Metzora, was complete.
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 #116 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.
Moshe keeps it and Kalev swallows. Doesn't rally mean anything, but the Hebrew phrase is a mnemonic device, as follows. MOSHE MOTZI V'KALEV MACHNIS
Here's what it means. G-d's "main" Name, whether spelled YUD-KEI-VAV-KEI or ALEF-DALET-NUN-YUD is pronounced ADONOI, the first letter being ALEF with a CHATAF-PATACH under it. ELOKIM or any of its variations (ELOKEINU, ELOKE- CHA, etc.) begin with ALEF with a CHATAF-SEGOL under it. When one of these names has a prefix of a BET, HEI, KAF, LAMED, MEM, or SHIN, sometimes the sound of the ALEF drops and sometimes it doesn't. Specifically, with MEM, SHIN, or HEI, the ALEF's vowel remains. That's the meaning of MOSHE MOTZI, with the letters of the name MOSHE, the sound of the ALEF emerges.
With VAV, KAF, LAMED, or BET (letters of V'KALEV), the ALEF's vowel is swallowed - i.e. dropped.
Check out these examples:
SHE-ADO...ASHERI H'AM SH'HASHEM ELOKAV
MEI-ADO... M'HASHEM YATZA HA'DAVAR
but, BA-DO (not B'ADO)...VA'YA'MINU BA'HASHEM
and, LA-DO... MINCHA L'HASHEM
The same rule applies to "master" when not
referring to HaShem. Sarah said: i¥e²z h°b«st³u,
that's VADONI, not VA-ADONI.
HA-ELOKIM, but LEI-LOKIM.
There are 7 exceptions in Tanach to this rule.

Parsha Pix

Upper-right: Har Sinai, with a pair of Luchot at the top. Top-center: A negation circle over someone planting a sapling. Question mark between them. - represents the famous question from the beginning of the sedra - namely, MA INYAN SHMITA EITZEL HAR SINAI?
The abacus (below the Liberty Bell) is for counting the seven years of each Shmita cycle and the seven Shmita cycles of Yovel. Also, to calculate the fair price of land, depending upon how many years remain until Yovel.
The Shofar is blown on the Yom Kippur of Yovel.
The Liberty Bell (of Philadelphia and the park near the Inbal Hotel - hey, did you realize that INBAL is a bell clapper and the Liberty Bell in the park by the same name does not have its own. ) is inscribed with the partial pasuk: AND PROCLAIM LIBERTY THROUGHOUT THE LAND TO ALL ITS INHABITANTS.
The NOT FOR SALE sign is a reminder of the prohibition in the parsha which has two very different definitions. See Sedra Summary.
Below Har Sinai is a fellow lending money at the Torah-approved interest rate for personal loans between Jew and Jew - 0%.
IM B'CHUKOTAI TEILEICHU - If you follow G-d's laws... then we will receive our rain in the proper time (cloud with rain and a clock under it)
And 5 will be able to repel 100 (of our enemies) and 100 will push away 10,000.
And we will have peace (dove with olive branch)

Nine new-born lambs are counted off - the tenth on to pass "under the staff" is sacred - MAASER B'HEIMA.
Family in silhouette with their ERECHIN - 50 adult male, 20 adult female, 20 boy, baby is 3 or 5 (cannot tell its sex).
One item left unexplained - visual TTriddle.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are 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 (EMOR) TTriddles:
[1] Y's buyer, M's victim, D's informant
[2] fast rise from water siege & burn
[3] 2, 3, and 4 are still here, but .30103, .47712, and .69897 are missing.
[4] 3-letter word plus an E or a B give you a pair of 3-letter heterophones from the sedra
[5] Bring with a precom in the first (4th)
[6] and [7] are two visual TTriddles from the Parsha Pix

And the envelope, please...
[1] This might have been easier had the TTriddle been Yosef’s buyer, Moshe’s victim, and David HaMelech’s informant. The answer is ISH MITZRI, an Egyptian man. Potifar, who bought Yosef from the Yishma’elim is called ISH MITZRI (B’reishit 39:1). Moshe killed an ISH MITZRI who was beating an ISH IVRI from among his (Moshe’s)brethren (Sh’mot 2:11). Moshe himself was called an ISH MITZRI by Yitro’s daughters, but he wasn’t, so he’s not on that side of the TTriddle. In Shmuel Alef (30:11 and following), an ISH MITZRI was found wandering around, fed, and brought to David HaMelech. The connection to Emor is that the blasphemer is described asthe son of a Jewish woman from Dan and the son of an ISH MITZRI, whom, we are told, is the same ISH MITZRI that Moshe killed.
[2] BE-ASOR LACHODESH... on the tenth of the month. Yom Kippur (fast), the day (in Nissan) that Bnei Yisrael “rose from the Jordan”. Siege and burn refer to 10 Tevet and 10 Av, the day the major part of the Beit HaMikdash burned.
[3] Those decimal numbers are the logs of 2, 3, and 4. They went missing to feed a LOG BA’OMER fire (pun definitely intended).
[4] LAM (to escape, as from prison). Add E to get LAME (in Hebrew, PISEI’ACH); add B to get LAMB, used for Korban PESACH. Both words appear in Emor and both are spelled the same (PEI-SAMACH-CHET) and pronounced differently. That’s what heterophones are. (lead, as is done to followers and lead as in the soft metal are heterophones.)
[5] Bring is TAVI’U (Vayikra 23:17) has a very rare dot (pre-com, that which comes before com in internet addresses) in the first letter of the Alef-Bet (the ALEF), which is the 4th letter of the word TAVI’U.
[6] The arrow is pointing to the moose’s nose, that’s AF in Hebrew, so we have MUSAF, as in several mitzvot from Emor’s parshat HaMoadim.
[7] Wine Y/N. The YES is kiddush, the Yom Tov p’sukim of daytime kiddush come from Emor. The NO is the prohibition of a kohen serving while under the influence, as mentioned in the haftara of Emor.

This week's TTriddles:
[1] Firstborns, Shofar, inheritance, and what?
[2] 60 T's and dashes throughout Tanach - just one high dot in this week's reading
[3] It's both the what & when
[4] The Land, the People, their firstborns
[5] The freed & purified sparrow sang on Shabbat

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Sundry
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Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 16-23 Iyar (May 7-14)

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

People in walking distance are invited to join ourShabbaton participants for davening & shiurm
5:47pm "Early Shabbat" Mincha, Carlebach-style Kabbalat Shabbat, Maariv
9:00pm (approx.) Dialog about Conversion - Rabbi Emanuel Quint, Nancy Brown
Shabbat DAY
7:45am Pre-davening mini-shiur on Davening - Phil Chernofsky
8:15am Shacharit, inauguration of new Sefer Torah, Drasha by Rabbi Quint, Musaf
12:00pm Shiur by Rabbi Aharon Ziegler on Kidusha Rabba
1:10pm Mincha Gedola
3:30pm Shiur by Phil
5:00pm Pirkei Avot Plus with Nachum Chernofsky
6:00pm Question & Answer Session (or the "other" Mincha)
8:00pm Maariv (Shabbat out 8:10) and Havdala

Motza”Sh
Motza'ei Shabbat M'vorchim, May 15th, 9:30pm: HaShem, the Builder of JerusalemAppreciating the Miracles, Understanding the Responsibilities with Rabbi Binyamin Wolff

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)
resumes after Shavuot 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 Frowein
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
Intuition and Destiny - Mining the Underground River: A series of 3 workshops with meditative, integrative exercises based on the work of Efim Swirsky. Accessing and deepening our intuitive senses to answer our questions and work with our destiny., Facilitated by Yaakov Branfman, 8:00pm on Sunday, May 16th; Tuesday, June 1st; Tuesday, June 8th

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 Second Century C.E. “An Age of Gold”?.with Dr. Henry Goldblum
11:36am (women) Jerusalem: Heart of Israel, Heart of the World 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 17th, 12:30pm: Ruth and Revelation (part 2) by Rabbi Sholom Gold
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)
8:30pm (AM SEGULA) “Curing the Jewish Heart” series, Lectures by Eli Yosef
Monday May 17th, 8:00pm: Ezer Kenegdo Matchmaking and the Israel Center present...Halachot that Apply to Matchmaking:Shmiras HaLashon, Kohanim, Dating after Divorce, Rabbi Moshe Weiden, rofessor of Halacha at Neve Yerushalayim and Shearim College for Women
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 17, 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
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
9:00am& 9:55am: Why Hashem reveals HIS secrets? with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: Hebrew: The Mitzva of Tzitzit 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) with 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 18th, 12:30pm: The Unique Status of Jerusalem by Rabbi Aryeh Weil
Tuesday, May 18th - Leil Yom Yerushalayim, Israel Center's Annual Dinner at the Jerusalem Renaissance Hotel (Reservations required), The Center will close at 5:30pm, after Rabbi Ruvel's shiur

Wednesday
9:30am: (men &women) Contemporary Halachic Issues: In vitro fertilization and Cloning - RabbiMacy Gordon
10:45am (men &women) Kuzari - An Adventurein Jewish Thought with Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
video and lunch: Wednesday, May 19th, 12:30pm: Yom Yerushalayim by Rabbi Chaim Eisen
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) Wedesday, May 19th - Yom Yerushalayim, Rambam's Guide on the Next Beit HaMikdash and its Service Special shiur as Yom Yerushalayim ebbs away by Rabbi Chaim Eisen
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)
Root & Branch Association (in cooperation with the Israel Center), Thursday, May 20th • 17:00 & 21:30
Shavuot Temple and Monarchy Seminar Rabbi Yehoshua Friedman, Chair
17:00 Strangers in Paradise: Options for Gentiles to Join Am Yisrael in the Days of Mashiach by Rabbi Yehoshua Friedman
18:00 Restoring the Ancient Tradition of Giving the Half Shekel for the Coming Third Temple Era by Mr. Reuven Prager
19:00 The State of the Kehuna (Priesthood) by Rabbi Yaakov Kleiman
20:00 Location of the Temple: Different Thinking by Dr. Asher S. Kaufman
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 for any or all 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 23, 8:00pm: Jewish Values Education Institute of the Israel Center andMoadon Sanhedria of the Jerusalem Municipality present...Ahuvah Gray, Author of "My Sister, the Jew", an African Prince,and a Baal Tesuvah will share their inspirational stories onhow they came to embrace the Torah! A book signing to follow the lecture:by authors Ahuvah Gray, Dr. Robert Apatow Rabbi Gamedze's autobiography is forthcoming

Leil Shavuot Plus has several parts...(full schedule next week)
Candle lighting (7:00), Mincha (7:25), mini-shiur, Maariv (8:00)
Festive Dairy Dinner (reservations required - 80/100NIS p.p.)
All-night learning. Shiurim at 10:30, 11:30, 12:30, 1:30, 2:30, 3:30 (walk to the Old City for those who want), mini-shiur at 4:30
Shiurim in Hebrew at "Chovevei" from 11:00pm
Shacharit K'Vatikin (5:00am)
Kiddush after davening

Telling Stories about the Gedolim: Yeshivat Hamivtar Orot Lev invites the community to a talk byRav Kamenetsky, a well-known talmid chacham and the author of “Tales of a Gadol” at 9:00pm on Thursday night, May 27 Light refreshments will be served

Wed. June 2, 8:30pm: Tofaah: A Dynamic Enjoyable Musical Experience, 25NIS students & members; others 30NIS

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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