Shabbat Parshat CHUKAT
TT #624 - June 25-26 '04, 7 Tammuz 5764

This Shabbat is the 274th day (of 355); the 40th Shabbat (of 51) of 5764

AZ YASHIR YISRAEL ET HASHIRA HAZOT ALI B'ER ANU LA: (Bamidbar 21:17)
Then Yisrael sang this song, Spring up, O well; sing to it:

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

ZMANIM - HALACHIC TIMES
Correct for TT #624
Candle lighting - (Chukat) 7:14pm (earliest -plag - 6:20)
Havdala - 8:31pm
Rabbeinu Tam Havdala - 9:06
Ranges are THU-THU 5-12 Tamuz (June 24 - July 1)
Earliest Shacharit - 4:36-4:38am
Sunrise - 5:35-5:37am
Sof Z'man Kri'at Sh'ma - 9:08-9:10am (8:12-8:14am)
Sof Z'man T'fila - 10:21-10:19am (9:42-9:44am)
Chatzot (halachic noon) - 12:41½-12:43pm
Mincha Gedola (earliest Mincha) - 1:18-1:19pm
Plag Mincha - 6:19½-6:20pm
Sunset - 7:54-7:54pm (7:48-7:49pm)
Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting

Shabbat Earliest City Havdala

7:14pm (6:20) Jerusalem 8:31pm
7:31pm (6:22) Raanana 8:34pm
7:29pm (6:21) Beit Shemesh 8:32pm
7:31pm (6:22) Netanya 8:34pm
7:30pm (6:22) Rehovot 8:33pm
7:11pm (6:22) Petach Tikva 8:34pm
7:29pm (6:21) Modi'in 8:33pm
7:28pm (6:21) Be'er Sheva 8:31pm
7:28pm (6:20) Gush Etzion 8:31pm
7:30pm (6:21) Ginot Shomron 8:33pm
7:13pm (6:20) Maale Adumim 8:31pm
7:26pm (6:21) 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...

We mistakenly reported last week that the first op for Kiddush L'vana was Sunday night, June 20th. In fact, the first op for KL was Monday night. We deeply regret the error and hope that no one was misled into saying KL before its proper time. Know, however, that if one says KL on the third night from the molad but before 3 full days (72 hours) have passed, then he is still YOTZEI the mitzva, the bracha is not in vain, and one does NOT say KL again after the "proper" time. (Some say to hear KL from someone else and say AMEN.)

Those who say KL only after 7 full days have passed from the molad have their first and prime opportunity this Motza'ei Shabbat (Chukat), June 26th.
Last opportunity for KL this month is THU night, July 1st - all night.

Feedback
From email correspondence this past week from Dr. Roy Hoffman of the Israeli New Moon Society, both to the membership of the society in general and to us in particular, we would like to correct certain impressions left by last week's Lead Tidbit and the Word of the Month box.

As exciting as it might have seemed from our description of the guy walking out of shul between Kabbalat Shabbat and Maariv and just happening to notice the first visibility of the lunar crescent - according to Dr. Hoffman, NO WAY. The Moon last Friday evening at 8:00pm was only 20.5 hours old, much too small to be observed except by very experienced observer who knew exactly where, when, and how to look for it. In fact, the INMS report stated that "experienced observers from Petach Tikva, Talmon, Kfar Baruch, Kerem Byavneh and Jerusalem tried hard to see the Moon but failed." The report said that only two observers in Beitar Illit reported that they saw the Moon on Friday night. Because of the small size of the Moon, these two fellows were questioned more intensively than is usual (as would probably happen in the time of Sanhedrin too), and "appeared to be reliable". One observer reported seeing the new moon for about 15 seconds (only) at 8:05pm and for another few seconds a minute later, until the sliver of moon was lost in the haze close to the horizon. By Motza'ei Shabbat, the Moon was over 44 hours old, and quite easy to see. But you should get the feeling from what you've just read, that seeing the Moon on the first night of its visibility is not often easy. Thank you RH for your input and your efforts.

Lead Tidbit
Maybe Not THAT Extreme, but...
Moshe Rabeinu hit the rock rather than speak to it, as he was instructed to by G-d. This, says G-d, demonstrates a lack of faith and a missed opportunity to sanctify My name before the people of Israel. Therefore, you will not bring the people into the Land that I gave them. Seems like a very harsh assessment and punishment for a seemingly mild... what shall we call it? Mistake? Misdeed? Transgression?

Rashi says that the Torah is stressing that this alone was the reason that Moshe (and Aharon) did not enter Eretz Yisrael - NOT any of the other sins of the Wilderness Generation. He also points out that Moshe's questioning of G-d's ability to feed the people meat was a more serious "lapse" on Moshe's part, but that had been in private - just between G-d and Moshe. This episode, on the other hand, was public, and the missed opportunity for a Kiddush HaShem is tantamount to the opposite.

People tend not to internalize or personalize certain episodes in the Torah, because "the Avot, Moshe Rabeinu, et al were on a much higher level" and therefore judged differently, more strictly, than the average person. As true as that is, it should not be an excuse not to learn what the Torah is trying to teach us by "reporting" these types of episodes.

In our everyday lives as Jews and as human beings, we are continually faced with opportunities to sanctify G-d's name, to bring honor to Judaism, to Torah observance. We are also presented with many situations that challenge our faith, at least a little bit.
Do not think that we are uninvolved observers to what we read in the Torah. Everything that G-d chose to include in the Torah is to teach us how to behave in our variations of those situations.

Sedra-Stats
39th of 54 sedras; 6th of 10 in Bamidbar
Written on 159.2 lines in a Sefer Torah (rank: 39)
10 Parshiyot; 6 open, 4 closed
87 p'sukim; ranks 43rd; smallest in B'midbar
1245 words; ranks 40th; smallest in B'midbar
4670 letters; ranks 41st; smallest in B'midbar
Fewer p'sukim than Sh'mini, more words, same number of letters. Chukat is a bit longer.

Mitzvot
3 mitzvot of 613; all positive

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya - 17 p'sukim - 19:1-17
[P> 19:1 (22)] This whole Aliya plus the following 5 p'sukim deal with the topic of the PARA ADUMA. (The 22 p'sukim of ch. 19 constitute the Maftir for Shabbat Parshat Para.)

The mitzva involves taking a cow with reddish hair (even two black hairs invalidate it), that is blemish-free (i.e. fit for the Altar) and that has not worn a yoke or carried a burden for people. (If it carried upon its back something for its own benefit - e.g. a blanket to keep flies away - it is still acceptable.) Elazar b. Aharon was in charge of the preparation of this first Para Aduma.

SDT "And G-d spoke to Moshe and Aharon saying... DABEIR (you Moshe, not both of you, DABRU) to the children of Israel... Only Moshe could tell the people about the PARA ADUMA, which is an atonement for the Sin of the Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA, his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon. Perhaps this contains a private rebuke by G-d to Aharon... And perhaps a bit of the opposite as well, since Aharon IS included in the command to prepare the Para Aduma.
SDT Rashi says that the mitzva is for the assistant Kohen Gadol to tend to the Para Aduma, although any kohen qualifies. Commentaries see a symbolism in the son of Aharon doing the work: just as the cow atones (so to speak) for her calf, so too the son atones for his father who was somewhat involved in the Golden Calf.

"Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit for the Altar. However, here the word T'MIMA is followed by the phrase "that has no MUM (blemish)", making the adjective T'MIMA superfluous. There- fore, we are taught that T'MIMA in this context is describing ADUMA, indicating that COMPLETE reddish hair is required. Without T'MIMA, a cow that was a "jinji" would be acceptable even if it had some non-red hairs. Not so, because of the word T'MIMA.

As opposed to all korbanot in the Mikdash which had to be brought "inside", the Red Cow is slaughtered and prepared "outside". It is not a korban, but it does have korban-like features (atonement, among others).

After the cow is slaughtered, it is burnt whole (some of its blood having been sprinkled towards the Mikdash first).

The complete process of the Para Aduma (including what is thrown into the fire, how the ashes are collected and how the potion is made) is a positive mitzva [397,A113 19:2] that has been fulfilled nine times, so far. The next (tenth) time will be in the time of the Moshiach.

A person who comes in contact with a dead body is rendered ritually impure for a seven-day period [398,A107 19:4]. The "Para Aduma Potion" is to be sprinkled on the defiled person on the third and seventh day. Without this procedure, the state of ritual impurity remains forever. It is most important to avoid entering the Mikdash while one is defiled. Intentional violation is a (Divinely imposed) capital offense.

MitzvaWatch
Today, (temporarily) without a Beit HaMikdash, the are (at least) three ramifications of the rules of ritual impurity to the dead.

[1] A kohen must still avoid contact with a dead body (except those of his close relatives for whom he sits shiva), even though he is already "tamei". This is both for "practice" as well as not to "add" to his state of TUM'A.
(2) We are not permitted to go onto Har HaBayit in those areas that the Beit HaMikdash and its courtyard stood (or might have stood).
(3) Some gifts of the Kohen (such as t'ruma, t'rumat maaser, challa) are not given to a kohen, but are "disposed of" according to alternate halachic procedures, because of TUM'A of both the Kohen, potential recipient, as well as the giver, and therefore, the gift itself. Note that there are gifts to the kohen that pose no TAMEI problems; these are given today (e.g. Pidyon HaBen).

SDT The Chidushei HaRim made a mussar comment about T’MIMA that deserves our attention. For the Para Aduma, the standard of ADUMA T’MIMA is not met if there are two hairs of another color. For the Jew, who must strive to fulfill the mitzva of TAMIM T’H’YEH (im HaShem Elokecha), even a single “black hair” prevents a complete fulfillment.

Levi - Second Aliya - 11 p'sukim - 19:18-20:6
The Torah summarizes the Para Aduma procedures.

Note that the cedar branch and hyssop are added to the potion as well as to the burning of the Para Aduma. Commentaries see special significance in the fact that the cedar is a lofty tree and the hyssop is a lowly shrub.

The dual nature of the Para Aduma potion (that it purifies the defiled and defiles the ritually pure) is counted as a mitzva of its own [399,A108 19:19].
[P> 20:1 (6)] The next topic the Torah deals with is the death of Miriam in the Tzin Wilderness in Nissan (on the 10th of the month, according to Tradition). The Torah immediately tells us that the People had no water (Midrashim speak of the Well of Miriam that miraculously accompanied the People during their wanderings. This well disappeared upon Miriam's death, since it was in her merit - because she had watched over Moshe at the river - that we had the Well.) The People complain bitterly to Moshe and Aharon.

(The custom of emptying out water containers in the room in which someone has died, comes from the sequence: "...and Miriam died ...and there was no water...")

Commentaries point out a connection between Para Aduma and the death of the righteous Miriam. Both are “instruments” of atonement.

Shlishi - Third Aliya - 7 p'sukim - 20:7-13
[P> 20:7 (5)] In response, G-d tells Moshe to take the Staff, gather the People, and that he (Moshe) and Aharon should SPEAK to the rock in the presence of the People, so that the rock shall give forth its water for the People and their flocks. Moshe gathers the People and admonishes them to witness another of G-d's miracles. He lifts the Staff and strikes the rock twice; water flows from it in abundance.

[S> 20:12 (2)] G-d is "angry" at Moshe and Aharon for missing a chance to sanctify G-d's Name by having the People see water come from the rock by speaking to it. (The People had previously seen water come from a struck rock.) G-d decrees that neither Moshe nor Aharon shall lead the People into the Land of Israel.

Because of the inclusion of Aharon in this decree, there is an implication that he was not punished for any involvement in the Golden Calf - a point that needed clarification. Rashi says that the Torah is telling us that Moshe and Aharon would have gone into Eretz Yisrael, except for this, and only this sin. Interesting that Moshe himself tells the people (in D'varim) that he carries some of the blame for the Sin of the Spies. With Aharon's involvement in the Calf incident and Moshe's in the Spies episode, there is an interesting balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "called the shots".

G-d's decree seems excessively harsh on Moshe and Aharon. Commentators point to this as an example of how strictly G-d judges the greatest of our people. (See Lead Tidbit for more in this vein.)

Observation...
Note that the rock gives forth water even though Moshe did not speak to it, as G-d had told him to. There are two possibilities (maybe) as to why.

(1) It avoids a Chilul HaShem that would result if water did not come forth.
(2) Moshe Rabeinu was on the high level that he was able to control and divert nature (with limits). He had previously stricken a rock to get water; this now is something he can do.
(3) A twist on the Chilul HaShem possibility of (1) is that G-d wanted to avoid Moshe's losing face. G-d and Moshe are very much partners, so to speak, in the perception of the People. At the Sea, the people believed in "HaShem and in Moshe His servant, BASHEM UV-MOSHE AVDO. In contrast, their lack of faith is expressed as their talking against G-d and against Moshe, BEILOKIM UV-MOSHE. These are the only two times the word UV-MOSHE appears in all of Tanach.

SDT Baal HaTurim points out that the word LACHEIN, (because you missed the opportunity for a special act of Kiddush HaShem), therefore, you won't take the people into the Land) equals 100 - same as MIDA B'MIDA, measure for measure.

R'vi'i - Fourth Aliya - 8 p'sukim - 20:14-21
[S> 20:14 (8)] Moshe sends messengers to the People of Edom, recounting Israel's brief history and requesting right of way through Edomite land. The request is denied. A second attempt is made to obtain permission; this too is strongly rejected. The People of Israel change their route in order to avoid confrontation with Edom (at G-d's command).

SDT In asking for passage through Edom territory, Moshe's messengers state that the people "will not drink water of a well". Rashi says that we would have expected the Torah to say "the water of cisterns". Rashi explains that Edom had the cisterns; we had a miraculous well (as well as Manna for food). What we were offering Edom was the profits from selling us food and water. We had no need for their food and drink, but it was a proper offer to make. Rashi says that when staying at an inn, one should partake of the inn's meals rather than "brown bag it". This increases the benefit to the innkeeper and is a proper thing for a patron to do.

SDT Moshe sends a message to Edom saying, "...you know all the trouble we had in Egypt." Imrei Shefer asks, how was Edom expected to know what happened to us in Egypt? The answer, he says, comes from Parshat To'l'dot, when Rivka sought out G-d to explain what was happening inside her. She was told that the twins in her would grow to head great nations, and when one fell, the other would rise proportionally. Edom's life must have made a significant turn upward during the dark years we spent in Egyptian servitude. That is how Edom would know what was happening to his brother Israel.

Chamishi - Fifth Aliya - 17 p'sukim - 20:22-21:9
[P> 20:22 (8)] The People travel from Kadesh to Hor HaHar. There Aharon is to die. Moshe takes Aharon and Elazar up the mountain, where the garments of the Kohen Gadol are transferred from Aharon to his son and successor. ALL the people mourn Aharon's death for 30 days. Commentaries point out that Aharon's death had elements that were missing in Moshe's. Seeing his son continue in his footsteps and being loved by all the people as Aharon was, adds a special dimension to Aharon's full life.

The Midrash says that the Heavenly Clouds that protected the People, left upon Aharon's death.

We can see now that the miracles of the Midbar were each associated with one of our leaders: Moshe, the Manna; Aharon, the Clouds; Miriam, the Well.
[S> 21:1 (3)] That made them vulnerable to attack from Emori. The attack was successfully countered by Israel.

[P> 21:4 (13)] The People then tired of their extended travels and complained once again to G-d and Moshe. Their tirade included gross disrespect to G-d's miracle of the Manna. For this they were punished by an attack of "fiery" (poisonous) snakes that bit many people, causing many deaths. The People repented and pleaded with Moshe to pray to G-d to spare them. G-d told Moshe to fashion a copper (the choice of copper was Moshe's and it was a play on words) snake and mount it atop a staff, so that anyone who would see it (i.e. turn their eyes and hearts towards G-d) would live.

The Mishna in Rosh HaShana (3:8) asks, “What? (The copper image of) a snake can kill or restore life?” Not so, says the Mishna. “Rather, when the People of Israel look towards the Heavens and subjugate their hearts to G-d, then they were cured; and if not, they would decay.”

The Mishna in P'sachim (4:9) records different things that Chizkiyahu HaMelech did, and was either praised for them, or not. He destroyed the Copper Serpent and the Sages approved of his actions. People were misusing it, and misunderstanding it (despite the concept presented in the Mishna cited above). This same kind of problem exists with the use of Korbanot in the time of the Beit HaMikdash, amulets, Tashlich on Rosh HaShana, Kaparot before Yom Kippur, visiting holy places, notes in the cracks of the Kotel, red threads around one's wrist, and even saying T’hilim - meaning that there are people who do certain things in lieu of heartfelt prayer and sincere kavanot, somehow expecting miraculous salvation. All of the above, to some extent or another, are meant to be incentive and inspiration to sincere repentance and prayer, not substitutes for them. This is why Chizkiyahu HaMelech got rid of the N’CHASH NECHOSHET. This is why some rabbis banned Kaparot in their communities, etc.

Shishi - Sixth Aliya - 11 p'sukim - 21:10-20
The People continue their travels. They went to OVOT (identified as being due south of the Dead Sea). From there they went to “desolate passes” or "the ruins of AVARIM” (different understandings of the phrase IYEI HAARAVIM), along Moav’s eastern border. They then continued on to NACHAL ZERED. Then to a part of the desert that was outside Moav territory (this because they were forbidden by G-d to encounter Moav.) These travels were recorded in the “Book of the Wars of G-d” (Some say that this was an ancient record of events that occurred since the days of Avraham Avinu. Some say that this refers to the Torah. Others say that it wasn’t actually a book but an oral transmission of stories through the generations.) Finally, the people arrive at a place known as "the Well".

[S> 21:17 (4)] This was another significant event related to water. From a physical point of view, water is by far the most valuable "commodity" of the wandering Nation. On a spiritual level, water represents Torah and Life itself. The "Song of the Well", a short but beautiful song is recorded, highlighting the preciousness of water. The words are filled with symbolisms and allusions.

The next piece of travelog is either part of the song at the well... or not. From the desert, the people went to Matana, from Matana to Nachliel, and from Nachliel to Bamot. From Bamot to Hagai in the field of Moav, on a clifftop that overlooks the Wastelands.

Sh'vi'i - Seventh Aliya - 16 p'sukim - 21:21-22:1
[P> 21:21 (16)] As Israel approaches the lands of Emori, requests are made for rights of passage. Not only are these requests denied, but Emori sends an army to confront Israel. Israel is completely victorious against King Sichon, and conquers the lands of Emori and Cheshbon. Further battles result in more Emori lands. Og, king of Bashan, also falls, as G-d promised.

SDT It is important to note that Israel's military might is not absolute, nor are their military options equal. Israel fights against whom G-d tells us to, and we do not engage in battle anyone that G-d forbids us to. It is irrelevant whether Edom was stronger or weaker than Emori. We didn't fight the latter and avoid the former for military reasons. G-d is the One in charge. We have to always keep this in mind; and it would help if our enemies knew this as well. Ironically, it is our enemies who sometimes seem to believe in G-d's role in these kind of matters, whereas we sometimes seem to stubbornly deny His role.

SDT Rashi explains why G-d had to tell Moshe not to fear fighting Og. Og was the sole survivor of the Flood (except for Noach and company), and he was the one who told Avraham that nephew Lot had been taken into captivity. Perhaps he had earned enough merit to resist the Israelites. G-d told Moshe not to worry.
Israel's military victories in the Midbar, towards the end of the period of wandering, were very important for the morale of the people as they faced long years of many battles upon crossing the Jordan River into Eretz Yisrael. In the Midbar, they get a taste of G-d's promises and might.

Moshe sends Meraglim to Ya'zer. Rashi says that the spies that were sent said, "we will not do as our predecessors did; we have complete confidence in the power of Moshe's prayer.” In a way, the sending of these Meraglim is a TIKUN (repair) of the Sin of the Spies. Spies were always sent to facilitate the nation's next step. They were not meant to decide on what G-d already had decreed.

The final pasuk tells us that Israel traveled and arrived at Arvot Moav - this is their final stop before entry into Eretz Yisrael.

Note the significance of the above statement. The four remaining sedras of Bamidbar and all 11 of D'varim are still in front of us, and we are already at Arvot Moav. Mas'ei will give a summary of the wandering, but with the conclusion of Chukat, we have arrived at the threshold of Eretz Yisrael. Remember that back in Mikeitz we left the Land and went down into Egypt. Now we are readying ourselves to return.
The final 3 p'sukim are reread for the Maftir.

Haftara - 33 p'sukim - Sho-f'tim 11:1-33
The haftara consists of most of the story of Yiftach, the at-first scorned, later sought after, son of Gil'ad. He was shunned by his "half-brothers" and fled to the Land of Tov where he lived a rogue's life. The people of the Gil'ad region are attacked by the Ammonites and they pursue Yiftach to be their leader. In the description of the wars with Amon, reference is made to the historical background of the area - specifically, the episode recorded in the sedra about Israel requesting permission from Emori for passage through their territory. This is a major connection to the sedra. The story of Yiftach seems to be peripheral to the reason that Chaza"l chose this reading for Chukat. And yet... the haftara ends with the first part of the story of Yiftach's vow and the resultant fiasco with his daughter. Chaza"l generally consider Yiftach to have erred; such a vow as his would be halachically invalid under the circumstances. The significance (if it does, in fact, connect to the sedra) of the story of Yiftach's daughter vis-a-vis the sedra is elusive.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 240 (part two) • Laws of the Firstborn Son (Primogeniture)
In the last lesson we concluded with some of the situations where the laws of primogeniture, the special portion to be received by the firstborn son, does not apply. We have a few more of these and then go on to the topic of proof that one is a first born.

A non-Jewish man has a child with a Jewish woman and after he converts has another child, a son (whether or not with the same Jewish woman). This latter son is considered his firstborn for the purposes of primogeniture. The son that the non-Jew has with a Jewish woman is not considered his son according to halacha. The son is considered Jewish because the mother is Jewish, and the father, who was not Jewish at the time the son was born, is not considered related to his son. Thus his first son after he converted born to a Jewish woman is deemed to be his first son for the purposes of primogeniture.

A Jew, Yehuda, fathered a child with a non-Jewish woman; such son is not considered his son. Yehuda thereafter has a son by a Jewish woman. Such latter son is considered a firstborn for primogeniture purposes.

If the firstborn, Reuven, is a bastard, he is considered a firstborn for the purposes of primogeniture. Similarly; if the father Yaakov is a kohen and fathers a son, Reuven, with a woman who is a divorcee; Reuven is considered a firstborn for the purposes of primogeniture. A kohen is not permitted to marry a woman who had previously been divorced. If he fathers a child with such a woman, the child is called a chalal, and is not a kohen, although his father still is (although he loses certain rights and privileges).

Proof that one is a firstborn
The question may arise as to whether Reuven is actually the firstborn. The testimony of witnesses is the highest form of proof as to whether or not Reuven is the firstborn of his father. There may be documentary evidence such as letters of the father, birth records, or writings in a family Bible. The statements of the father made to people may be introduced as evidence if Beth Din deems it proper. If Reuven died and the eulogy referred to him as the firstborn, it may be adequate to so establish him as the firstborn. Beth Din has to decide each case on the facts peculiar to that case.

Absent cogent proof, the following rules are usually followed by Beth Din.

The doctor (or the midwife) who delivered Reuven is believed to state that Reuven is the firstborn of twin boys. He is believed if his statement is made contemporaneously with the birth, that is, until he leaves the delivery room. The mother is believed to state that Reuven is the firstborn of twin boys during the first 7 days after his birth. On the eighth day is the circumcision ceremony and the father takes the son from the mother. The father is always believed if he states that Reuven is his firstborn. He is believed even if he names a person who was not known to be his son that he is his firstborn. Once the father states that Reuven is his firstborn, he may not later state that he is not his firstborn. Conversely the father may state that Reuven is not his firstborn, although everyone thinks that he is.

If the father was a mute, then statements made by him when he was alive using sign language, or writings, or even nodding with his head when asked if Reuven was his firstborn is adequate proof.

In situations where it is not established that Reuven is the firstborn, there must be proof produced that he is the firstborn. For example, one of the sons of the father demands that Reuven prove that he is the firstborn of their father. Perhaps there was a child born before Reuven?

There can be a situation where the firstborn was confused with another son to the point where it cannot be positively decided that Reuven is the firstborn; neither takes the extra portion of a firstborn. There may be a situation where the surviving sons know that Reuven is the oldest son, but it is not known whether there was another child born to the father, Yaakov, prior to the birth of Reuven. If there was, then Reuven is not the firstborn for the purposes of primogeniture. In such a situation, there is a difference in result depending upon the facts of the case. If it was ever known who the firstborn was but because of circumstances it is not now known, then the two sons, Reuven and Shimon, either of whom may be the firstborn, write a power of attorney to each other and take their primogeniture share when inheriting the estate with the other brothers, and then they divide this extra share. If it was never known who is the firstborn, they may not follow the procedure of the prior sentence, and no one receives the primogeniture extra portion of the father's estate.

One does not have to go back to antiquity to find such situations. The Holocaust that occurred just a half century ago left too many people who did not know anything about when they were born, nor who was the oldest or the next oldest within a family.

Assume a situation where a woman has just given birth to a child. She married her current husband, Yaakov; when she was divorced only two months from her prior husband, David. Or her prior husband died two months before she remarried her current husband. (The halacha is that a widow or divorcee cannot marry another man prior to the ninety-first day after the death of her prior husband or the divorce.) Seven months after her marriage to her current husband, Yaakov; she gave birth to Reuven. Reuven can be the child of the first husband and born after nine months from conception, or the son of the current husband after a seven-month gestation period. If her current husband Yaakov is the father then the new baby is the firstborn of the father. Neither Reuven nor a child born to the father after Reuven is deemed a firstborn for the purposes of primogeniture.

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
Abdominal Fat
Last week we explained that even among the permissible animals, there are gradations; birds and wild animals such as deer are considered at a higher spiritual level than "dumb" domesticated animals such as cows and sheep. One reason is that a free animal, or one whose wings give it a greater potential for freedom, has the property of self- reliance or more precisely direct reliance on HaShem rather than reliance on human beings for sustenance. Thus we explained, based on the writings of Rav Natan of Breslav, why only these species require covering of the blood of the shechita.

(It is worth noting that among the unkosher species there are also gradations. In particular the donkey has a higher level than other animals, as expressed in the requirement to redeem it, as we explained in a previous column (See SA YD 321). Another animal sometimes mentioned in Chasidic writings as having a somewhat higher nature than other forbidden species is the camel, which together with donkeys and kosher species formed part of Yaakov's gift to Esav in Bereshit 32. Both camels and donkeys extensively served the Patriarchs.)

Another prominent representative of the Breslav tradition, Rav Nachman Goldstein of Tcherin known as the Tcheriner Rav, gives a parallel explanation of the prohibition of abdominal fat, which applies to domesticated animals but not to wild ones or birds. (SA YD 64:1.)

We have often explained that the blood of animals embodies their lower, purely bestial nature. The Tcheriner Rav helps us refine this insight a little more: the blood represents one aspect of bestiality, namely cruelty, whereas the abdominal fat represents another aspect: stupidity and torpor.

Scripture often uses fat to signify these qualities, as in the verse: "And Yeshurun fattened and rebelled; you have become fat and thick and covered over; he has abandoned G-d his creator, and disgraced the Rock of his salvation" (Devarim 32:15).

This quality is particularly salient in the domesticated beasts, which as we pointed out are comparatively dumb and lacking in vitality and resourcefulness. We may also add that these animals are often intentionally fattened for slaughter. But the wild animals, called in Hebrew "chaya" meaning "lively", don't embody this kind of stupor and idleness. Thus their abdominal fat is permissible.

Rav Goldstein adds an additional reason wild animals and birds are less representative of our lower nature than domesticated ones: we can obtain them only with difficulty, by trapping them. Thus they embody vitality not only in their own resourceful existence but also in the fact that human effort and ingenuity are required in order to obtain them.

(Based on Nachat HaShulchan Yoreh Deah 28)

“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
Two Women and a Prophet (Melachim Bet 4)
Both of the incidents dealt with in the continuation of this chapter will be familiar to the reader from other parts of the Tanach but here they occur in new circumstances and acquire a different perspective, that comes to teach us a new dimension both in tzedaka and in faith.

Elisha used to make a circuit of the towns and villages of Israel, teaching the people Torah and guiding them spiritually, reminiscent of the prophet Samuel. In the course of his travels, he came to Shunem that lies at the foot of Giv'at HaMoreh in the tribal territory of Issachar, adjacent to present day Afula. There an important woman - the term gedola used by the text denotes wealth and prestige - always provided food and drink. As is usual in Tanach wherever the identity of the person is irrelevant to the story, we are not given their name; tradition sees her as being a descendant of Avishag HaShunamit who was the young maiden who ministered to David in his old age (Melachim Alef 1:3).

The hospitality of the Shunamit was not given at the request or demand of the prophet, but of her own accord, unlike the widow of Tzarfat for Eliyahu. The text uses the term 'vatechezak', prevailed upon, to describe her invitation to Elisha; it is descriptive of chesed done wholeheartedly and without regard to the recipient's protests, as befits true charity. "One who doesn't accept tzedaka, we use a subterfuge and give a gift or a [non- refundable] loan" (Rambam, Matnot Aniyim 7:9). From the same word we can learn of Elisha's reluctance to accept anything from others, a rejection of a welfare mentality that Judaism expects from recipients of charity: "A person should rather flay a carcass in public [a symbol of the most menial of occupations] than depend on others" (Pesachim 113a; Rambam Manot Anyim 10:18). Furthermore, she anticipated his needs for lodging and built small room below the roof of her house. This anticipating charitable needs without being asked is the real meaning of chesed. The Midrash tells that the sons of Noah once complained that they, rather than Avraham, should be the symbol of chesed. He had servants to cater to his guests whose sojourn was limited in time, whereas they labored themselves day and night for the duration of the Flood, catering to those in the Ark with their varied eating habits etc. Hashem answered: "Avraham initiated the chesed, you were merely meeting your obligations; that’s not chesed".

"Rabbi Yose ben Chanina said, "From here ['vatomer el isha (verses 9-10), in which she proposed providing furniture and utensils in the room], we may learn that a woman under- stands better than a man the needs of guests" (Berachot 10b). In addition, we note the use of isha, a term of endearment instead of the usual ba'alah denoting mastery or ownership (Rashi, Hoshea 2:18), a usage increasingly common among modern Israeli religious couples.
Elisha, seeking a way to repay her chesed, asks the Shunemite if he can help her in any way or speak on her behalf to the king or authorities. Her answer has become a classical expression for one who is content with the support of her family; BETOCH AMI ANI YOSHEVET - AMI in the sense, immediate family not nation. The Zohar (Noach; Beshalach) sees Elisha's question in terms of Rosh HaShana, when G-d is proclaimed as the King of Judgement, so he offers to intercede on her behalf. We know that on that day one's requests are national rather than for personal needs. But she answers that she depends on Hashem's mercies that fall on the nation, and thus on her, even on the day of Judgement.

Later, Gehazi, Elisha's disciple, tells him that she is barren and her husband old, just as it was with Sara and Avraham; indeed, this chapter serves as the haftara for Vayeira, where Sarah is promised a son. Although the barren woman is common in the Tanach, the Shunemit is unique. Rachel and Chana pray for sons, Tamar strives to give birth so as to continue the kingship of Yehuda, while Sarah is promised one in fulfillment of the Divine Promise. Here is the only case where some- body else freely promises a son, not in answer to any request on her part, nor as the fulfillment of the Divine plan as in the case of Samson's mother; he is not promised as a Nazirite as Samuel or Samson. This promise is simply the reward for chesed.
This is the 42nd 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 I was hired by a school to work as a speech therapist. They promised that I would be paid for a minimum of 12 hours. During the course of the year, some students left the school, and now there are a couple of hours a week during which I have nothing to do. The school continues to pay me in full. Is it right for me to be taking the full pay?

A It is challenging to answer questions of what is best to do, as most of Choshen Mishpat (monetary law) deals with rulings of one’s rights and outright obligations. But we cannot turn down such a noble request. We will present halachic background, and you should know better than we how to act best in your case. Should a disagreement arise in the future, this response, which is based on partial information from one side, cannot be used to bolster either side.

There are a few Talmudic precedents about a worker who was hired for a job, which became (partially) superfluous. Technical considerations help determine who should have foreseen the situation arising and stipulated what to do in such a case, and this affects who “the winner” is (see Bava Metzia 77a). But in this case, it seems that it was stipulated that the school would pay you even if there were no longer a need for twelve hours of work, as has happened and they are doing. However, in the gemara’s parallel cases, there are two things the employer can do to minimize his damage of having to pay for work he does not receive. We will now discuss for your consideration if either is appropriate for you.

Halacha considers one’s pay to consist of different elements. Part of the pay is for the toil of doing work of the given level of difficulty. As a consequence, in a case that a person gets paid without having to work, we reduce the amount that corresponds to the toil, and he receives s’char batala (wages of one who is idle). The gemara (ibid.) points out that some people do not like being idle, in which case nothing is removed from their salary.

The gemara (ibid.), discussing a day worker who finished the job before day’s end, says that the employer can instruct him to do other work during the remaining time if the work is not more difficult than that for which he was hired. The employer can also find an alternative employer to provide work to compensate him for the unused time (Rama, Choshen Mishpat 335:1). There is even an opinion that he can give the worker harder work if he pays for the extra toil (ibid.).

Thus, the school could plausibly ask to reduce your salary to s’char batala or ask you to do other jobs in your spare time if they are not more difficult. (Difficulty may not be limited to exertion but could include factors like embarrassment about doing things which people of your professional standing are not accustomed to do (see ibid. and Bava Metzia 30b)). Your stipulation might preclude these possibilities, as might the standard market practice, which is a crucial factor in commercial agreements. You are in a better position to ascertain the matter than we are. It is likely that by remaining quiet on the subject, the school has relinquished its rights (mechila) to make these demands (see Tosafot, Bava Metzia 66b). (In order to use the logic of mechila, you need to know that someone of sufficient authority is aware of the situation and accepts it.) However, if you want to be particularly noble you could consider volunteering to either reduce your wages a little or help the school in other ways.

However, it is logical to say that this case is different from the gemara’s discussion of uncompleted work. Here, you continue to work at your job, just that you have more free time than expected (see Tosafot Harosh, Bava Metzia 77a). There is reason to claim that under such circumstances, the legal and perhaps the moral obligation to take a cut in salary or take on additional responsibilities is diminished. Much depends on the scope of the reduction of your workload.

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
Rabbi Eliezer Yitzchak of Volozhin once saw a student who prayed very fast. He called the student in and began speaking about how important it was to pray slowly, how prayer without concentration on the meaning of the words was like a body without a soul, and so on.

"Rabbi, let me explain myself to you", said the student. "Imagine a man traveling in a cart. If the cart goes too slowly, all types of creatures jump onto it. If the cart travels very fast, however, nothing can jump onto the cart. Similarly, when I pray slowly, all types of foreign thoughts enter my head, whereas when I pray fast I don't have that problem."

"I'm afraid, however", said Rabbi Eliezer Yitzchak, "that when you pray as fast as you do, you yourself may be one of the 'creatures' that doesn't manage to jump onto the cart."

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

[3] Candle by Day
A man's greatest strength is a knowledge of his weaknesses. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
So, you don't care about the official Hebrew words for Hebraicised English and other foreign words that have crept into common usage? And you don't care about a whole bunch of other things as well? Would you say that you are apathetic? Would you want to know how to say apathetic in Hebrew? Probably not, if you are apathetic. But if you are not, then you might want to know the correct Hebrew word. EDSHONI. And apathy is IDASHON.
Maybe you aren't apathetic at all. Maybe you are impulsive. (Those are not opposites, and no implication that they were was intended.) How do you say impulsive? PARTZANI
And here's one more word. No connection to the previous ones. Polyhedron (a many-faced geometric solid, like a cube, pyramid,
tetrahedron, Archimedean solids, etc. PA'ON

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Among the wars dealt with in the latter part of the Parasha is the battle against Og, the giant king of the Bashan.

Our Sages tell us that this battle was lead by Moses himself, and it was Moses who killed Og in battle.

It seems strange, that this was the only battle in which Moses actually fought. In previous wars, Moses did not participate as a combatant. For example, when Israel was attacked by Amalek, Moses instructed his disciple Joshua to choose soldiers and lead them into battle.

My father explained that our Sages wish to teach us an important lesson. Joshua was the one destined to lead the People of Israel into the Promised Land, whereas Moses was the one who brought God’s Torah to the People. In order to fight the Amaleks, the anti-Semitic forces massed against us, we need the Land of Israel. When the Jews possess a land of their own and are independent, they can defeat the anti-Semitic forces. When the Jews live in exile, the most they can do is minimize the destructive power of Amalek, they cannot hope to destroy Amalek completely. The destruction of Amalek can be accomplished only in Israel. (Indeed, the mitzva to wipe out Amalek applied only after the Tribes of Israel conquered the Land and appointed their king.) Ultimately, it is little Israel which stands in defense of the Jew everywhere.

Against the giants, we need the power of Moses, the strength of the Torah. As long as the People of Israel follow the Torah, they need not fear even the giants.
The ideal, of course is the combination of Eretz Yisrael and Torat Yisrael. May we be privileged to achieve this combination and have it bring the ultimate redemption.

David Magence , Har Nof , Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] G'matriya Match
ZOT CHUKAT HATORAH....
On these famous words, Rashi says that when the nations of the world mock us for doing mitzvot which are not logical or easily understood, we say to them: This is a command from G-d and we follow it without challenging Him...
SHIMU ZOT KOL H'AMIM HAAZINU KOL YOSHVEI CHALED:
This pasuk from T'hilim (49:2) says, "Hear ye hear ye all people of the world... The G'matriya of this pasuk (2255) matches the phrase: ZOT CHUKAT HATORAH

[7] Various Divrei Torah
The Meshech Chochma makes a cute (can one say that about the Meshech Chochma?) observation from Parshat Chukat. He says that there were obviously no SHOGEG killers among the people during the 40 years of wandering. Had there been, then with Aharon's death they would have been released from the Levite camp (which the Gemara tells us was to be the Midbar-equivalent of IR MIKLAT) And said SHOGEG killer's family would probably been happy for his release and their reunion with him. But the Torah tells us that, "They cried for Aharon for 30 days, all the house of Israel." Therefore, concludes the Meshech Chochma, there were no SHOGEG killers during the 40 years of wandering. - (Thanks YMP for your help in sorting out this M"Ch.)

The term for Aharon's death was YEI'ASEF EL AMAV, lit. to be added to his nation. One commentary said it like this: Aharon's qualities and merits shall be added to the credit of the Jewish People. We all have a bit of Aharon in us.

[8] MA RABU MAASECHA HASHEM...
Milk & Honey
In last week's ParshaPix, there was a cow and a bee representing "the Land flowing with milk and honey". Rabbi Ari Zivotofsky called with the suggestion that a goat and dates might have been more appropriate, based on some opinions as to what milk and what honey was the Tanach referring to.

Leaving the issue of milk aside for now, there are different opinions about the honey, which also leads to the halachic issue of the permissibility of bee honey and of royal jelly. What RAZZ shared with us has halachic significance as well as relevance to this column on the wonders of nature. The following is excerpted...
There are two contexts in the Torah that deal with honey... The Land flowing... (20 or so times in Tanach) and the prohibition of using honey as part of an offering on the Mizbei'ach. As far as the prohibition, almost sources identify honey as being from dates or other fruit extracts.

When it comes to "milk and honey", opinions differ. Those that "argue" for bee honey point to Yaakov Avinu's gift to the ruler in Egypt and to Shimshon's eating of bee honey. According to the Mishna (Nedarim 6:9), one who vows to abstain from dvash is prohibited in bee honey and permitted in date honey.
Bees produce honey as food stores for the hive during the winter... no nectar is available...The queen bee is the only sexually developed female in the hive; is the largest bee in the colony; lives nearly two years... Drones - stout male bees, no stingers, do not collect food or pollen. Their sole purpose is to mate with the queen... Workers - smallest bees in the colony, sexually undeveloped females... 50,000 to 60,000 workers in a colony. Life expectancy is approximately 28 to 35 days. Do all of the work!

Is bee honey kosher? ... general principle that any product of a non-kosher animal is non-kosher, yotzei min hatamei, tamei. The bee does not actually "produce" the honey the way an animal produces milk. For something to be considered the product of an animal, the animal's body must produce it from its constituent elements. Honey, according to the Talmud, is not produced by the bee. Rather, the bee takes in nectar from plants and then simply regurgitates it in the hive to be stored as winter food. In fact, enzymes in the bee's saliva act upon the 12-carbon sucrose molecules in nectar and split them each into two 6-carbon molecules, glucose and fructose. The saliva also causes a steep drop in the PH of the honey compared to nectar. Finally, the honey is fanned by the bees to concentrate it. The bee does not decompose food into base components and then "produce" honey. Nothing new is added to the nectar besides the minute quantities of enzymes, nor is it ever decomposed. Thus, bee honey is really just a fruit nectar!

How about Royal Jelly? Popular product in health food stores. Rich in protein, sugar, vitamins, fatty acids, and amino acids. Unlike honey, it is a glandular secretion by bees from their hypopharyngeal and mandibular glands as royal food for the developing queen bee... Prohibited by Rav Herschel Schachter, the OU, and Rabbi Moshe Heinemann of the Star-K. However, Rabbi Eliezar Waldenberg (Tzitz Eliezar) and others permit it for a variety of reasons... it is available in Israel under some hashgachot.

By the way, one opinion about CHALAV is that it refers to white white.

[9] Divrei Menachem
Parshat Chukat never fails to alert us to that perennial question as to why Moshe was banished from Eretz Yisrael for not, “sanctifying Me in the eyes of the Children of Israel” (Bemidbar 20:12).

Moshe’s grievous sin, according to Rashi, was smiting a rock to produce water, instead of speaking to it as commanded, even though previously he had hit the rock. For Rambam, the cause of Moshe’s downfall was his anger at the people. Perhaps, as Rav Chananel noted, Moshe should better have asked, “Shall Hashem bring forth water?” rather than, “Shall we bring forth water?” (ibid 20:10).

Rabbi Meir Zvi Grossman argues that Moshe’s demise was actually a function of his lack of response to the people’s new plaint, so relevant now, after the recent sin of the spies: “Why did you bring us to this evil place [without the] figs, grapes or pomegranates,” of which the spies spoke, and where, “there is no water to drink?” (ibid 20:5).

Having now sojourned 19 years on the border of Eretz Yisrael, the people clearly needed to see the distinction between the Land, where water comes from the heaven and streams (Devarim 8), and the arid desert where Hashem intervenes with a rock. Thus, as Saadia Gaon suggests, Moshe was to have addressed the people about this rock, rather than speak to it. Now we better under- stand: For failing to uplift the people’s optimism in the Land, Moshe was correspondingly denied entry to it.

Shabbat Shalom Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
The Ulam - the "Entrance Hall"
When the Kohanim ascended the 12 steps leading to the Ulam, the entrance hall of the Bayit, they passed through a colossal portal 40 Amot tall and 20 Amot wide (an Amah is rough a half a meter). This "gate had no doors; for it represented the universal visibility of heaven, and that it (heaven) cannot be excluded from any place…" (Josephus, Wars V, 5:4). The Mishna adds, "The thickness (of the outer wall) was five (Amot)…" (Midot 4:7). The Ulam, the easternmost of the three divisions of the first floor of the Bayit, (the others being the Heichal (Sanctuary) and the Kodesh Hakodashim) was 11 Amot deep and 90 Amot wide.

The Ulam also had the ultimate (Excuse the expression!) cathedral ceiling because in that narrow space, the ceiling of the Ulam soared 85 Amot above the floor! "Cedar beams were fixed between the wall of the Heichal and the wall of the Ulam (above the portal) to prevent it from buckling" (Midot 3:8). These beams added much needed stability to the outer wall which had no other buttresses to reinforce it. "A golden vine stood in the entrance of the Heichal, trained over posts (above the entrance to the Heichal); and whosoever gave a leaf, or a berry or a cluster (of gold) as a free-will offering, brought it and (the Kohanim) hung it thereon" and "three hundred Kohanim - 'a term of exaggeration (Tamid 29a)' - were required to move it" (Midot 3:8). Josephus paints a glorious picture of the Ulam. "But that gate (leading into the Heichal) which was at the end of the first part of the house was… all over covered with gold, as its whole wall around it; it also had golden vines above it, from which clusters of grapes hung as tall as a man's height." The majesty of this famed gold vine was also noted in the works of the anti-Semitic Roman writers Tacticus (Historiae V 5:5) and Florus (Epitoma I: 40:30). Massive columns supported the "posts" and the golden vine "growing" over them (Latin version of Josephus' Antiquities 15. 394,5). Basing themselves on the Latin Antiquities, some scholars posit that a pictorial representation of the entrance to the Heichal, the pillars and even the golden vine is immortalized on some of the famous Bar Kochba tetrarachma coins. (While some scholars believe that the tetra-dramcha depicts a representation of the facade of the Bayit, there are two difficulties that make this theory untenable: (1) There is no written source, neither in Josephus nor in the rabbinical writings which confirms the existence of pillars (a la Holyland Hotel Temple model) or any other decoration on the front of the Bayit aside from the gold blocks covering the facade described in Wars V. (2) The Mishna meticulously describes the "five carved oak" lintels over the Bayit portal (Midot 3:7), ergo, the top of the entranceway of the Bayit was flat and not round like the structure depicted in the tetra-drachma coin.) The wavy line above the columns on some of the tetra- dramchas may very well be an abstract representation of the golden vine! The grapevine was from earliest times a symbol of Knesset Yisrael (Tehillim 80:9-11, Yirmiyahu 2:21, Yechezkel 17:5-8 and more).

The Mishna continues, "And there were chains of gold fixed to the roof-beams of the Ulam by which the young Kohanim used to climb up and see the crowns (positioned for beauty) in the windows (in the western wall of the Ulam overlooking the Heichal)", however sources do not mention windows anywhere else. The windows overlooking the Heichal were constructed narrow on the inside and wide on the outside to demonstrate that the Mikdash did not need light from the outside but rather it itself was the source of all true light. “The Great Gate (leading into the Heichal) was 20 amot high and 10 amot wide. There were two sets of double doors at the entrance to the Heichal; the outer doors opened into the inside of the entry and covered the thickness of the wall, and the inner doors opened into the inside of the Heichal and covered the space behind the doors” (Midot 4:1). The inner doors swung inward 180 degrees and covered the adjacent walls on either side. The entranceway between the Ulam and the Heichal also had a resplendent curtain celebrated for its beauty. Josephus gives a detailed, (but perplexing) description. “But before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe. For by the scarlet there seemed to be an enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors this foundation of this resemblance; but the fine flax and the purple have their own origin for their foundation, the earth producing the one and the sea producing the other. This curtain also had embroidered upon it all that was mystical in the heavens, excepting that of the twelve signs, representing living creatures" (Josephus, Wars V). Josephus was not the only eyewitness who was struck by the grandeur of this curtain. The author of the Letter of Aristias commented, "In particular the material of the curtain acquired continual movement because of the draught of air… which... worked from the bottom of the curtain through the folds to make a billowing effect to the top. This action made a pleasing sight which it was difficult to drag oneself away from” (Aristeas 86). The curtain was usually closed and in fact the Mishna refers to the “officer raising the curtain for the Kohein Gadol when he exited the Heichal" (Tamid 7:1). Unlike the Heichal doors, if the curtain was closed, it did not affect the validity of the Korbanot. It was considered indecorous for the Kohanim to gaze into the Heichal as they performed the Avoda standing on the Mizbei'ach to the east.

The Kohanim never opened the Heichal doors from the outside i.e. from the Ulam. “He (the Kohein assigned to opening the doors) reached the northern small door. The ‘Great Gate’ (i.e. the entrance of the Heichal) had two small doors on either side, one to the north and one to the south. No one ever entered through the southern door, as it is said by Ezekiel (44:2), 'And the Lord said to me, ‘This gate shall be shut, it shall not be opened, neither shall any man ever enter in through it, for the Lord, the G-d of Israel hath entered through it; therefore it shall be shut.’” (Tamid 3:7). (Perhaps this sealed door was a silent reminder to the Kohanim to remember with “fear and trepidation” to Whom the Beit HaMikdash really belonged. Kohanim need doors and entranceways, the Holy One Blessed be He does not!) "And why was the entrance to the Heichal called ‘Great? Because its level of holiness was greater than that of all the other gates. The entrance to the Holy of Holies is holier, however there, there was no gate; only two curtains” (Midot 2:4, Tif'eret Yisrael 15). The Mishna continues, “He (the Kohein) took the key and opened the northern door. He entered a cell (and by turning left) came into the Heichal … and then opened the locks (and doors from the inside). He who slaughtered the morning Tamid never slaughtered it until he heard the noise of the opening of the Great Gate” (Tamid 3:7). After the afternoon Tamid was sacrificed, the doors of the Heichal were closed.

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
Last week we wrote that a SH'VA that follows a conjunctive VAV that switched into a SHURUK (because of the SH'VA under the first letter of the word), becomes a SH'VA NACH. For example, in the SH'MA... B'SHIV-T'CHA, when you sit (in your home), the first letter is a BET with a SH'VA NA. B'LECH- T'CHA (when you walk (on the road) would be the same, except it has a VAV at the beginning. AND when you walk (on the road). UV-LECH-T'CHA... The conjunctive VAV switches from VAV/SH'VA to SHURUK. The lead BET loses its DAGESH (that's another issue) and its SH'VA NA becomes a NACH.

One exception is when the word being VAVed begins with two-the-same letters, the first of which has a SH'VA. LEVI. L'LEVI. To Levi. And to Levi should be UL-LEI-VI. But the two LAMEDs can too-easily fuse into one in that word. If the SH'VA under the first LAMED does NOT switch to a NACH, but stays as it was (or switches back, which ever way you want to look at it), then the word is U'L'LEI-VI, and the two LAMEDs remain distinct.

Now comes a sticky one. Sometimes, the lead VAV as a SHURUK gets a METEG (vertical line under it). The rules for METEG are complicated and are not agreed upon by all DIKDUK experts. The METEG (we'll try to have more about it in future columns) increases the emphasis (slightly) on the letter under which it is. (By the way, it isn't only under a conjunctive SHURUK that we find a METEG sometimes. Hold off on that.) Let's go back to SH'MA. And (say it) when people go to sleep at night and when people arise in the morning. UV-KU-ME-CHA follows the same rule as above. But the question is, what about B'SHACH- B'CHA with an U before it. The VAV is a SHURUK with a METEG under it. Some say that the SH'VA under the BET still becomes a NACH. This seems to be the preferred opinion. (Preferred by whom? Good question.) Others say that the U with the METEG can now stand on its own as an open syllable, and the SH'VA under the BET stays NA. More to come.

Parsha Pix
This year's ParshaPix for Chukat is a redone version of past years, with two additional nice touches. Some of the repeated elements were enhanced as well. Consider anything NOT explained to be a TTriddle.
We start with the cow representing the PARA ADUMA. In past years, we had a hammer & sickle to identify it as RED, especially for readers of the hard copy of TT where the ParshaPix are B&W. Since that symbol is long passe...
Following Miriam's death, the Well dried up and there was no water for the people (the faucet with the spider's web at the spout).
Although Moshe was commanded to speak to the Rock, he struck it with the MATEH twice and water gushed forth from the rock(s).
The ear indicates the rock’s ability to hear Moshe who was commanded to speak to the rock.
The Kohen Gadol is pictured, with the garments that were transferred from Aharon to Elazar.
Following Aharon's death, the people panicked and a plague of serpents attacked the people. G-d told Moshe to put the form of a snake on a rod (which he did, making the snake from copper) and anyone bitten by a poisonous snake who looks at the snake-on-the-stick would live.
The symbol of the medical corps is a serpent (or two) wound around a staff. Known as a caduceus, dictionaries and encyclopedias give it an origin in Greek mythology. One wonders if the Torah is its original source... or something like that.
The sedra mentions SEFER MILCHAMOT HASHEM, some kind of written record of the battles. It is represented by the open book with a tank on one page and the HEI-shmichik on the other page.
DO NOT ENTER sign has a double-double meaning. Edom and Emori both responded to Israel's request for safe passage through their territory with DO NOT ENTER. Moshe and Aharon, as a result of the "hitting the rock rather than talking to it episode", were given DO NOT ENTER orders for Eretz Yisrael.
The bottle of water marked 2NIS represents the offer Bnei Yisrael made to pay for the water they would use while passing through Edom's land.
The well with the musical clef stands for the Song of the Well. Think about the prominent role played by water (and its lack) from the moment Bnei Yisrael left Mitzrayim (you can even go back to the first plague in Egypt - BLOOD) until they arrived at the threshold of Eretz Yisrael.
Which brings us to an old (one of the first) PPP component representing the phrase, "For a fire has come out of CHESHBON..."

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

Last issue’s (KORACH - R"Ch) TTriddles:
[1] 2+2+(2+1+7+1) = 14+1
[2] She said, he sat, he said, he came; what did he find when he got there?
[3] not exactly the Good Humor man
[4] He nets 8.82%
[5] Rivka, Chana, and the Earth
[6] Yaakov's gift; Aharon's what?
[7] Also of Eisav and Eli
[8] plus one element from the ParshaPixPuzzle

And the envelope, please...
[1] Several people got this one. 2 daily korbanot + 2 for Shabbat Musaf + the Musaf for Rosh Chodesh, which is 2 bulls, 1 ram, 7 lambs, and a goat. This equals 14 Olot and 1 Chatat.
[2] VAI-HI MIMOCHORAT, and it was on the morrow... the phrase appears 13 times in Tanach, including 4 times in the Torah. She said (Lot's older daughter to the younger), Moshe sat in judgment and Yitro observed..., Moshe said (castigated the people for the Golden Calf), and came into the Ohel HaEidut on the day after he placed the rods of each tribe, and he found that the rod of Aharon had blossomed.
[3] KORACH. Not exactly like KERACH (ice or G'LIDA in Aramaic), which means he's not exactly the ice cream man. Choice of Good Humor allows for a second meaning, that Korach was not exactly a man with a good disposition. (So even those that got this one, missed part of it - same for [8]).
[4] A person gives approx. 2% of his produce to a kohein as T'ruma. Of the remaining 98%, he gives 10% to a Levi as Maaser Rishon. The Levi, receiving 9.8% of the produce, gives 10% to a kohen as T'rumat Maaser, leaving the Levi with 8.82% net.
[5] ET PIHA. Her mouth. Rivka was consulted by her mother and brothers about the shiduch with Yitzchak - and let us "ask her mouth". Eli HaKohen watched Chana's mouth when she was praying, but no sound came from her. And the Earth opened its mouth to accept Hevel's blood, and to swallow Korach's gang.
[6] Yaakov's gift to the ruler in Egypt (Yosef), not his gifts to Eisav, included SH'KEIDIM, almonds. Aharon's staff produced almonds.
[7] No one got this one. An easier version appeared in the OU's Shabbat Shalom. Last Shabbat we read from Korach and from Pinchas (Maftir for R"Ch). Korach and Pinchas are "of Yitzhar and Elazar", their fathers, respectively. Korach and Pinchas are also "of Eisav and Eli", referring to another Korach and another Pinchas in Tanach.
[8] Reference the alarm clock. There is a phrase in the haftara for Shabbat Rosh Chodesh (Yeshayahu 66:6), SHA'ON MEI'IR. It means "an uproar from the city". SHA'ON is spelled with an ALEF. If we switch an AYIN for the ALEF, we get SHA'ON, meaning clock. MEI'IR can now mean "awakening". A clock that awakens is an alarm clock. Notice that the picture of the clock reflects the AYIN-ALEF switch, because instead of the 1 on the face of the clock, there is 70.

This week's 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

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Sundry
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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)

Palmach Museum Tel Aviv for Sunday, June 27th is BOOKED SOLID, We are taking names for the next Palmach Museum Tiyul, Limit: 25 people. Call now

From Wall to Wall: From the southern end to the northern end, including the excavations at the south-western corner and the Western Wall Tunnels. The Western Wall is the longest of the four walls which supports 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. Tiyul begins just inside the Dung Gate at 8:00am • Enter Davidson Center at 8:15am, Tour will last until approx. 12:30pm, 50NIS per person (non-members 60NIS - or join the Center!), Call the Travel Desk to register

Save the afternoon of Monday, July 12th for an unusual special grand tour of the recently renewed, redone, revitalized Lord Isaac and Lady Edith Wolfson Museum at Heichal Shlomo plus... Renanim Synagogue 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 Batya directly at the Travel Desk 566 7787, ext. 249. - Call 050-744-0140 for deals marked with a asterik

* Shalom Plaza, Neve Ilan, valid June 25-26
This Shabbat and next: 795NIS per couple, F/B

* Sheraton-Plaza, Jerusalem, valid June 25-26
This Shabbat or next: 1200nis per couple, F/B

* Kibbutz Lavi Guest House, valid June 25-27
This Shabbat or next: 1195nis per couple, F/B Shabbat + Sun. Br.

Kinar, valid June 20-24, June 27 - July 1
MIDWEEK: 510NIS per couple per night, B/B

Sheraton-Moriah, Dead Sea, valid June 27-30
MIDWEEK: 690NIS per couple per night, H/B

Ruth Rimon Inn, Tzfat, valid June 27 - July 1
MIDWEEK: 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 TT624
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Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 6-13 Tammuz (June 25 - July 2)

Friday
9:00am: (men & women) - Overview of Perek 5 with Rabbi Binaymin Wolff - Rabbi Chaim Eisen will be back for his shiur of Friday, July 9th

"Early Shabbat Minyan" "Early Shabbat Minyan" This week: 6:05pm, Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag • next 3 weeks - 6:05, 6:04, 6:05

Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting (times remain until RH), Parsha & Perek: Constructive, Proper Tochacha with Kalman Walker

Motza'ei Shabbat Parshat Chukat, June 26th: 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
Mazal Tov to Rabbi Ruvel & his shiur on their siyum of Masechet Beitza

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) The Tammuz Choice with Phil Chernofsky
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
Performance for Women, written & performed by Rachel Factor, Through music, dance and story telling, Broadway actress Rachel Factor details her journey from Japanese American girl in Hawaii to Torah observant Jew in Israel... with humor and compassion • Sunday, June 27, 8:30pm • 50NIS At the Israel Center. For information and reservation call Ruksy: 02 563 1486

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
11:35am (men & women) Jewish History series: After Rabbi, Major Changes in the Lands of Bavel and Rome continued with Dr. Henry Goldblum
11:36am (women) Spiritual Practices from our Sages 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, 11:35-12:345pm , Call Sura Faecher, 9932524
Video and Lunch: Monday, June 28, 12:30pm, in the Library (free): Jerusalem's Ancient Aquaducts and her Water Supply Today - Dr. Gabriel Barkay
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, Rabbi David J. Derovan - Introduction to Halacha
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
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, June 28, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
Monday, June 28th, 8:15pm: AYIN HARA: Senseless Superstition or... What? with Rabbi Ephraim Sprecher

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
RabbiAharon Adler
10:15am: (men &women) Parshat HaShavua with Rabbi Sholom Gold
9:00am& 9:55am: David HaMelech and Teshuva with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am; Hebrew: The Mitzva of Tzitzit with Dr. Hayim Abramson
11:45am: (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with
Raizel Zisk
Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm, Wellsprings of
Creativity, Come & discover your own writing ability! Each of us is a wellspring of
thoughts, memories, stories & poetry. Let your inner voice emerge... Each session 1½
hours with Esther Sutton writer, counselor, facilitator
Lunch and Video: Tuesday, June 29th 12:30pm, in the Library (free), Practical Halacha of Shabbat Cooking by Rabbi David J. Derovan
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 • Tuesday, June 29 7:30pm

WednESday
"Sh'loshim" for Naomi Wolinetz a"h, Wednesday, 11 Tammuz 5764, June 30th
8:00am Shacharit
8:40am Mishnayot • Refreshments
9:15am G'milut Chasadim: Halacha & Adoption with Rabbi Macy Gordon
10:30am The Pious Personality with Rabbi Sholom Gold
Wolinetz Family Shul OHEL SHMUEL, Seymour J. Abrams • Orthodox Union • Jerusalem World Center
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
Lunch and Video: Wednesday, June 30, 12:30pm, in the Library (free), Hair Today - Gone Tomorrow? Thoughts on the India hair issue by Rabbi Zev Leff and Rabbi Aharon Adler
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
resumes July 7: 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, June 30th, 8:00pm: Non-Jewish Praise and Support of Israel Good? Bad? Mixed? by Rabbi Yaakov (Jay) Marcus, President of Young Israel Rabbis in Israel
Upcoming...
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

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 1st • 19:00
Life after Life, The Scientific Evidence for Death as the Start of a New Phase of life by Prof. Gerald Schroeder, Ph.D. in Earth Sciences and Nuclear Physics, M.I.T. '64; Author, "Genesis and the Big Bang: The Discovery of Harmony between Modern Science and the Bible", "The Science of God: The Convergence of Scientific and Biblical Wisdom","The Hidden Face of God: Science Reveals the Ultimate Truth"
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
8:00pm on Thursday, July 1st: Intuition and Destiny - Living in the Jewish ZONE, Workshops with integrative visualization and 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

Friday
9:00am (men & women) Preview of Perek 6 with Rabbi Binyamin Wolff, Rabbi Eisen will be back for his shiur of Friday, July 9th

Upcoming at the Israel Center
4th of July Happening for seniors, Sunday, July 4th, 10:00-14:00: Booths with... Dresses • Shoes • Hats • Dressing, Gowns, Cosmetics • Jewelery • Toys • Handbags • Presents and Gifts, Health Food • “Good American Food”, Special Stand for matchmaking of the well-known "Bnei Kincha"
Program: 10:30, Greetings by a representative of the American Embassy, 11:00: Rabbi Zev Leff on Israel-America - Partner and Destiny, At the Tovei Ha’ir Residence, 36 Malchei Israel, J'lem (tel. 531-8491) • Admission 10NIS

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.): Review of laws & customs of the Three Weeks
8:15pm: Maariv • Refreshments

Sunday, July 11th Workshop for Matchmakers and Dating Mentors with Sherry Zimmerman, Esq. and Rosie Einhorn

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

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