Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #610 • Ranges are for THU-THU, 18-25 Adar, March 12 - 13
Candle lighting - 5:10pm
Havdala - 6:22pm (Rabbeinu Tam - 7:00pm)
Earliest Shacharit 5:04-4:56am
Sunrise - 5:54-5:45am
Sof Z'man Kri'at Sh'ma - 8:51-8:46am (8:07-8:01am)
Sof Z'man Shacharit - 9:50-9:46am (9:21-9:16am)
Chatzot (halachic noon) - 11:49 -11:47pm
Mincha Gedola (earliest Mincha) - 12:19-12:17pm
Plag Mincha - 4:30½ - 4:34m
Sunset - 5:49 - 5:54pm (5:44½-5:49pm)

Shabbat times for other cities: (Ki Tisa-Para)
Candles city Havdala
5:26pm Raanana 6:24pm
5:26pm Beit Shemesh 6:23pm
5:26pm Netanya 6:24pm
5:26pm Rehovot 6:24pm
5:07pm Petach Tikva 6:24pm
5:25pm Modi'in 6:22pm
5:27pm Be'er Sheva 6:24pm
5:25pm Gush Etzion 6:22pm
5:25pm Ginot Shomron 6:23pm
5:10pm Maale Adumim 6:22pm
5:18pm Tzfat 6:22pm
5:25pm K4 & Hevron 6:23pm

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

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

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).

Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

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

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

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

The Gemara in Taanit is the source of the well- known MISHENICHNAS ADAR MARBIM B'SIM- CHA. Rashi on that Gemara explains that it is because of the miracles of Purim and Pesach. The implication of Rashi is that it is not just Adar that is a joyous month, but Nissan as well.

To look at the issue from a different angle, it is clear that the laws, customs, and celebration of Purim ends with the 15th of the month. That's only half of Adar. But the month and the one that follow are joyous months, so the feelings of joy continue beyond Purim and spread throughout the whole month, and beyond.
Purim actually begins the pre-Pesach period in that one is supposed to involve himself in learning and asking about the many halachot of Pesach from as early as 30 days before the Chag.

Lead Tidbit

Post-Purim, Para, and Pre-Pesach
It is well-known that Purim represents our being saved from a threat to our physical existence. Haman did not check Tzitzit, as the expression goes. He wanted and plotted to kill every man, woman, and child - the nation of Mordechai. Religious, not religious. It didn't matter to him, as it hadn't mattered to Amalek, as it didn't matter to Hilter, and as it doesn't matter to a certain type of anti-Semite we have faced throughout our entire history.

So we celebrate Purim in a very physical way. Eating and drinking, etc. But we also know (or should know) that for our lives to have meaning, we must live them in more than a physical way. And that is one of the messages of Parshat Para. Para addresses the difference between the physical and the spiritual. Para addresses the concept of ritual, spiritual impurity - even if we are physically well. The Maftir deals with the individual's quest for spiritual purity and the haftara deals with the communal notion of purification. And that is the whole story. We are each individuals, whose individuality is not forfeited to the community. But our communal identity makes us complete. Our whole is greater than the sum of its parts, but those parts have to be something special, otherwise we don't add up to much.

And the link between Purim and Pesach carries the point across. We were physically enslaved and oppressed in Egypt. On Pesach, we celebrate our physical freedom. But on the night following the Seder, we begin counting the Omer and reliving the process of spiritual growth and purification, so that we will be able to standat the foot of Sinai and remake the ultimate commitment to G-d. G-d created us with physical and spiritual components. Each must nurture the other, and both must combine so that we can attain our destinies.

Sedra-Stats
21st of 54 sedras; 9th of 11 in Sh'mot
Written on 245.17 lines in a Sefer Torah, rank 8th
14 Parshiot; 10 open, 4 closed
139 p'sukim - ranks 10th, 1st in Sh'mot
2002 words - ranks 5th, 1st in Shmot
7424 letters - ranks 8th, 1st in Sh'mot
Large sedra in general plus relatively long p'sukim, which explains the jump in rank from 10th for p’sukim to 5th for words. Only 4 other sedra have more than 2000 words.

Mitzvot:
Contains 7 mitzvot; 4 positive and 3 prohibitions

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). 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 - 45 p'sukim - 30:11-31:17
There are three sedras that have fewer p'sukim than the first Aliya of Ki Tisa. It's the longest First Aliya in the Torah, by far (but not the longest for Monday, Thursday, previous Shabbat Mincha reading, since we don't read all of the first Aliya at those times). The reason it is so long is so that the episode of theGolden Calf will be in the second Aliya, which is read by/for a Levi - the only one who need not be embarrassed by the story of the Calf.

[P> 30:11 (6)] The first 6 p'sukim of the sedra are the portion of the Mitzva of the Half-Shekel [105,A171 31:13], which we read as the Maftir for Parshat Shkalim, three weeks ago.

The half-shekel was used to count the People and to create the fund for the purchase of communal offerings throughout the year, as well as other spiritual needs of the community. The half-shekel was required of males from age 20 and up. It was optional for women. (Since the half-shekels were used to count the standing army, it was necessary to keep separate records of a woman's optional contribution. Nonetheless, women could participate in this mitzva.) Although Kohanim were also required to give a half-shekel, they were not forced by the courts in the way that non- kohanim were, as a courtesy to their standing and function in society.

Sh'kalim were NOT accepted from non-Jews. (There were funds in the Beit HaMikdash to which a non-Jew may contribute, but NOT the half- shekel. It is sort of like membership dues in Klal Yisrael - for members only.) Collection took place in Adar, so that the fund would be ready for Nissan, the beginning of the "Beit HaMikdashyear". The mitzva applies during the time of the Beit HaMikdash, at which time even Jews living abroad were required to contribute.

Without the Beit HaMikdash, we do not perform the mitzva, but we have commemorative practices, namely the reading of Parshat Sh'kalim and the giving Zeicher L'Machatzit HaShekel before Megila reading. Remember: Today we don't give Machatzit HaShekel, we just commemorate it. This is an important distinction.

We can say that participation in the mitzva of the Half-Shekel indicated that a person wanted to be part of Klal Yisrael, thereby including the individ- ual in the atonement of the People.

[P> 30:17 (5)] The next portion deals with the Laver (KIYOR) and its stand (V'KANO), for the Kohanim to wash their hands and feet before their sacred work [106,A204 30:19]. A kohen who does not wash (sanctify) his hands and feet before doing "service" in the Beit HaMikdash is liable to "death from Heaven" and the korban he has brought is invalid.

What might this say to us? Our Sages have commanded us to wash our hands before eating a bread-meal. (This "Rabbinic Mitzva" is attributed to Shlomo HaMelech and his Sanhedrin.) There are several p'sukim in the Torah that are considered to be the inspiration for the mitzva to wash our hands. This is one of them, based on the famous concept that our (dining) table is like the Altar. We are challenged to elevate the mundane act of eating and invest it with a spirituality which is the hallmark of Judaism and a Torah way of life.

Before we approach our "Altar" to serve G-d, we too wash our hands. Just like the Kohen. Not with the same penalty for not washing properly, (thank G-d). Could you imagine a Heavenly death penalty for not washing for HaMotzi? No. But the comparison SHOULD prompt some serious reflection on our part, and hopefully, an improvement of the way we relate to this everyday mitzva.

Concerning our Netilat Yadayim, First, are you careful about washing for HaMotzi? You should be. You are? Good. Are you careful to dry your hands BEFORE washing, so that the water has its intended purpose of removing ritual impurity in the best way. It might seem like a small matter, but there are opinions that washing wet hands does not fulfill the mitzva properly. And do you properly dry your hands after washing? And do you complete the bracha before your hands are completely dry? That too is important. Are you careful not to interrupt between washing and HaMotzi? Of course. Good. You don't talk until after HaMotzi (until after the first swallow of the HaMotzi). But silence is also an interruption (less severe) and one should try to minimize the gap between washing and HaMotzi. It's not always practical, but it can be done. The point is, to THINK about what we do and why we do it, and HOW we do it. Washing for HaMotzi is an example of a mitzva that  is easy to take for granted, to go on "automatic pilot". But if we do, we'll be missing so much. Let's wash better, bench better, daven better, do mitzvot better, treat each other better. Let's be thinking and feeling Torah Jews all across the board.

[P> 30:22 (12)] Next follows the command to take specific quantities of various spices, mix them with olive oil, and prepare the special "anointing oil". The Kohen Gadol and kings of Israel are to be anointed with this oil [107,A35 30:31], as were the sacred vessels of the Mikdash. It is forbidden to use this oil for personal use [108,L84 30:32], or even to dare dishonor the Mikdash by compounding the special mixture privately [109,L83 30:32].

[S> 30:34 (5)] We are next commanded to compound the K'toret, the incense offered twice daily in the Mikdash. The mitzva of K'toret is presented and counted in T'tzaveh; here we have the prohibition of compounding the same formula for personal use [110,L85 30:37].

[S> 31:1 (11)] G-d tells Moshe that B'tzalel shall be in charge of the actual construction and fashioning of the Mishkan and its contents. His assistant shall be Aholiav of Dan, and a team of skilled artisans shall join in the work. All the objects in and of the Mishkan are enumerated, as the task list of B'tzalel and Co.
[P> 31:12 (6)] At this point, G-d reminds Moshe that the Shabbat may not be violated, even for the construction of the Mishkan. (We might have thought otherwise, due to the sacredness of the endeavor, hence, the reminder.) Shabbat is the eternal sign between G-d and the People of Israel.

SDT Shabbat and Mikdash "rub elbows" several times in the Torah. They complement each other, in that Mikdash represents the Sanctity of Place, and Shabbat represents the Sanctity of Time. One may not build the Mikdash on Shabbat, but the functioning in the Mikdash "pushes aside" Shabbat. And we learn many rules and detailsfor Shabbat from the construction of the Mishkan. There is an equation of sorts, certainly a link established, with the pasuk - My Shabbats you shall preserve, and my Mikdash you shall revere.

SDT We know that Shabbat steps aside for Piku'ach Nefesh (life-threat- ening situations) and for Communal Offerings in the Beit HaMikdash (and for testifying for Kidush HaChodesh). That these two items are able to be done on Shabbat, we learn from specific sources in the text of the Torah. That Shabbat steps aside for ANYTHINGis learned from the passage here - ACH ET SHABTOTAI TISHMORU.

The word ACH - but, however - is generally considered to be limiting. My Shabbats you shall keep, would mean, with no exceptions. ACH - indicates that there are situations when that which is usually forbidden on Shabbat can be done. Again, what the specific things are, are learned from other p'sukim. The ACH here teaches us the general state of affairs - Shabbat can be "violated", under specific circumstances.

[Further note. It is not the word ACH that teaches us its meaning. It is our Oral Law and Tradition that teaches us the meaning of the ACH, when it applies and when it doesn't.]

Levi - Second Aliya - 47 p'sukim - 31:18-33:11
The longest Second Aliya in the Torah, tied with that of Parshat Pinchas in number of p'sukim, but longer in words and letters.

[S> 31:18 (7)] The Torah now returns to telling us of Matan Torah, which was "interrupted" (so to speak) by the parshiyot of the Mishkan. G-d gives Moshe the Tablets of stone... When the People saw (or thought) that Moshe was delayed in returning from Sinai, they feared that they would be leaderless, and they appealed to Aharon to do something. Exactly what he did is the subject of speculation, but his delaying tactic resulted in the emergence of the Golden Calf. Most of the people were confused and did nothing (that was part of the problem), but 3000 men arose and reveled in the Calf.

[P> 32:7 (8)] G-d told Moshe to see what the People were doing in his absence. G-d indicates to Moshe that the People are deserving of destruction.
The first part of Moshe's reaction is PRAYER. (This isn't always first on his list, but it is here. Part of the greatness of Moshe Rabeinu is his knowing when to pray long, when short, and when to take action immediately and leave prayer for later. This is something that we try to learn from him). His petition before G-d starts with the practical argument, "what will Egypt say?". (The haftara for Parshat Para addresses that approach, oddly enough.) Then Moshe mentions the Avot and asks G-d to forgive the people because of them. and promises G-d had made to them. The combination of these two points seem to succeed, because Moshe is "rewarded" with G-d's expression of regret (so to speak) for what He had said He would do to the people.

[P> 32:15 (21)] Next, Moshe turns and descends the mountain with the Luchot in his hands. When he sees the Calf, the Tablets either slip from his hands and break or he intentionally smashes them (opinions differ). He seizes the Calf, destroys it, spreads its ashes over the water, and prepares a potion for the people to drink. He asks Aharon what happened.

He calls to those "who are on G-d's side" and the Leviyim rally to his call and kill those who dared "worship" the Calf.

On the following day (the exact sequence of events is debated by commentators), Moshe castigates the people, tells them of the enormity of their sin. Then he tells them that he is returning to G-d (so to speak) up the mountain, to continue pleading Israel's case before G-d. G-d promises to punish those at fault.
[S> 33:1 (11)] As a result of the Golden Calf, G-d distances Himself from the People. He does, however, reiterate His promise to give them (us) the Land. And, He tells Moshe to have the people continue towards Eretz Yisrael, but without G-d in their midst. The People are distraught by G-d's words. Moshe too removes himself and his tent from the midst of the camp. Moshe remains in direct contact with G-d... and Yehoshua was constantly in the Tent.

Shlishi - Third Aliya - 5 p'sukim - 33:12-16
[P> 33:12 (5)] Moshe argues that G-d must remain in the midst of the People in order to demonstrate that He truly chose us. One senses the unique relationship between G-d and Moshe that permits Moshe to speak to Him the way he does. At the same time that our relationship with G-d was changing because of the Golden Calf,Moshe was asking G-d for a more intimate understanding of the Divine Essence.

R'vi'i - Fourth Aliya - 7 p'sukim - 33:17-23
[P> 33:17 (7)] G-d agrees to Moshe's request, because of His special feelings towards Moshe. Then Moshe asks that G-d reveal more of Himself to him (Moshe). G-d tells Moshe that such a revelation is impossible, but that Moshe will be able to experience more of G-d's essence. This, with the understanding that it won't be everything. The p'sukim in this portion of very enigmatic. Commentaries try to unravel the mysteries of the portion.

Here's a thought... Is it not strange that specifically when Bnei Yisrael is in the midst of a very rough time that Moshe asks G-d to reveal Himself to Moshe more than He already has? Perhaps Moshe had a bit of a "spiritual panic" in that G-d, Who had been so close to the people at Sinai was about to distance Himself from us. And Moshe feared that he too would lose out. Mixed with his efforts on behalf of the people, Moshe wants to safeguard and enhance the relationship that he has with HaShem. This will also help in his pleading for and leading of the people.

Chamishi - Fifth Aliya - 9 p'sukim - 34:1-9
[P> 34:1 (26)] This portion (read on Fast Days) contains the 13 Divine Attributes. One can say that not only did G-d forgive the People for the Golden Calf, but He also gave them (us) the method of approaching Him in prayer. Not only are we to recite these 13 Attributes, but we must emulate as many of them as possible." Just as He is merciful, so too must we be merciful..." In this way we will KNOW His Attributes, live by them, and not just mechanically recite them.
G-d next tells Moshe to cut new stones to replaced the ones he had broken. Moshe again ascends Sinai to receive the Luchot, the Attributes, and Divine Forgiveness. This 40 day period - Elul through Yom Kippur, became days of special approach between G-d and the People.

Shishi - Sixth Aliya -17 p'sukim - 34:10-26
Our position relative to other nations is conditional upon our keeping of the mitzvot. We are forbidden to make covenants with the nations in Eretz Yisrael. Specifically, we are forbidden to eat or drink of idolatrous offerings [111,not on Rambam's list here - it is very rare that the Chinuch deviates from Rambam's count34:15]. All this to avoid falling to their temptations and to avoid intermarriage. We must destroy their idols.

We are commanded to keep Pesach in the Spring. In a direct link to the Exodus, we have three types of B'CHOR mitzvot - human, kosher farm animals, and donkey.

MITZVA WATCH
A human B'CHOR must be redeemed. (Even though the text of the ceremony for Pidyon HaBen has the Kohein offering a choice to the father of the child, the father must take the kid - and not the money, nor what's behind curtain number 2 - just kidding).

In the case of cow, goat, and sheep, it is forbidden to redeem the firstborn. It must be given as a gift to a kohen, and he must bring it (if it is fit) as a korban. Attempted redemption is forbidden, and results in both the original B'chor and the attempted exchange-animal being sacred.

The firstborn of a donkey SHOULD be redeemed (exchanged for a sheep or its value). If the owner refuses to redeem the firstborn donkey, it must be destroyed. This destruction (with no one benefiting from the carcass) is also a mitzva (though less desirable than redemption).

Pidyon HaBen applies in our own time, as we well know. So does Pidyon Peter Chamor (donkey). From time to time, we hear of the mitzva being done. Halachically-technically, it is an easy mitzva to avoid, but it should not be bypassed. Kiddush B'chor (of the kosher domesticated animals) also applies today, but our Sages insisted that we avoid this mitzva (by bringing in a non-Jewish partner in token ownership of the pregnant animal, so that its firstborn will NOT be sacred). They commanded this because without the Beit HaMikdash, the mitzva cannot be brought to its proper end.

Shavuot and Sukkot complete the cycle of the Pilgrimage Festivals; males are required to appear at the Beit HaMikdash (and not empty-handed). This mitzva (and others) guarantees our hold of the Land. Shabbat and the Land's Shabbat, Shmita [112,A135 34:21], are mentioned.

Korban Pesach may not be offered while its owner has Chametz, nor may we leave K.P. over to the morning.

Bikurim are to be brought to the Mikdash and meat-milk mixtures (that are cooked together) may not be eaten [113,L187 34:26]. Rabbinic law forbids eating mixtures of milk and meat even if they have not been cooked together.

Sh'vi'i - Seventh Aliya - 9 p'sukim - 34:27-35
[P> 34:27 (9)] G-d commands Moshe to write the Written Torah (and not the Oral Law and explanations, which must be transmitted orally). Moshe spent 40 days and nights on Har Sinai, neither eating nor drinking, during which time, the second pair of Luchot were written.

When Moshe came down from the Mountain, he was unaware of the spiritual radiance that glowed on his face. Aharon and the People were afraid to approach. Moshe called to Aharon and the Leaders of the People, and spoke to them words of Torah and their explanation. Then all the people came to Moshe to be taught what G-d had spoken to him at Sinai.

When Moshe finished speaking to the people, he covered his face with a hood (or mask or veil), which he removed whenever he spoke to G-d. He would then transmit those words to the people.

This would be repeated over and over again. Moshe would cover his face until the time he communicated with G-d.

Maftir - second Torah22 p’sukim; Bamidbar 19
This Maftir adds to the Sedra Stats: 1 parsha (P), 22 p’sukim, 342 words, 1271 letters, 3 mitzvot
Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most popular and important time for ritual purification on the part of most of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring& eat K.P.
Parshat PARA is considered by some to be a Torah requirement, like Zachor.

Haftara - 23 p'sukim - Yechezkeil 36:16-38
S'faradim end 2 p’sukim earlier
The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".
The last two p'sukim refer to a multitude of sheep - sheep for sacrifices, sheep of Jerusalem... This is a reminder of the large number of sheep brought to Yerushalayim for Korban Pesach in the Beit HaMikdash.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 226 (part one) • Priority in Picking Up Lost Objects
The most likely scenario for the type of a situation described in this lesson would be where a river is sweeping away objects belonging to many people. Among them is an object belonging to Reuven, an object belonging to his father, and an object belonging to Reuven's teacher. Reuven is in a position to save only one object. The teacher spoken of here is his pre-eminent Torah teacher from whom he learned most of his knowledge of the Torah and to whom he owes his total allegiance and total respect. If only his father's object and his teacher's are involved, and Reuven can save only one object, whose object has priority?

The Torah states, "However, may there be no destitute among you" (D'varim 15:4). The Talmud explains this to mean that the material object of the person in a position to save it takes precedence over the objects of all others.

There are times when the finder has the option to save his own object or to save the object of another person other than his teacher or his father. His own takes priority. As is stated in many places in this work, a person should, and in certain circum- stances, must act beyond the requirements of the law - in halacha,this is known as acting lifnim mishurat hadin. Thus Reuven in many of the examples given below should save his neighbor's object rather than his own if it will not cause a monetary loss to Reuven. Otherwise, in most situations regarding lost objects, the finder will find enough reasons why he is too busy with his own livelihood to take the time to restore a found object.

The Talmud states, "Jerusalem was destroyed because they [the judges] based their judgments [strictly] on Torah law, and did not go beyond the requirements of the law."

Reuven loses his own object and finds it and at the same time he finds the lost object of another person. If he can restore both of them, he must do so. However, if he can restore only one of the lost objects, his own object takes precedence over any other person's objects, even over the lost objects of his father or his teacher.

Reuven can insist on saving his own object instead of Shimon's, even if Shimon, who is unable to save his own object, offers to pay to Reuven the value of Reuven's object to save Shimon's object. Reuven can insist that he wants his object rather than the money value of his object.

Lost objects of his father and his teacher
Reuven finds the lost object of his father and of his teacher and can only restore one of them. If his father is a scholar of stature equal to that of his teacher, he must restore the object of his father.

If not, he must restore the object of his teacher. Rabbi Yosef Karo writes in Shulhan Aruch Hoshen haMishpat 266,"lf a father tells him [the son] not to restore a lost object, he should not listen to him." However, the lost object of his teacher has priority only if his teacher was not paid for teaching him. But if he was paid by his father for teaching him, the father's lost object has priority. Similarly, if some other person other than Reuven's father paid the teacher, such other person's lost object and the father's lost object have priority over the teacher's object.

Two objects are being swept away by a river, Reuven's and Shimon's. Shimon can with great effort possibly save his own object. (If Shimon cannot save his own object it is deemed abandoned, and if Reuven saves Shimon's object it belongs to Reuven.) Reuven can save only one object; he saves Shimon's object and loses his own object. He is paid by Shimon only that which he would have been paid (in those instances where payment is permitted as shown in a later lesson) and is not compensated for the loss of his own object.

The example given in the Talmud and codes is as follows: The river is sweeping away Reuven's donkey worth $100 and Shimon's donkey worth $200. Reuven rescues Shimon's donkey and loses his own donkey to the river.

The foregoing holds true only if Shimon is present to see that his object is being swept away and Reuven did not stipulate with Shimon that he expects to get reimbursed for the value of Reuven's object that will be lost. Reuven under such circumstances could have stipulated with Shimon that he will rescue Shimon's object if Shimon will pay to Reuven a certain compensation and also for the value of Reuven's object that is being swept away; Reuven states to Shimon that he will rescue Shimon's object, and charge him a certain compensation and also for the value of Reuven's object, and Shimon remains silent. If Shimon sees Reuven perform the rescue, Shimon's silence will be deemed a sign of assent to the statement of Reuven. Reuven's failure to so stipulate evidences a waiving of any rights that Reuven may have to receive payment for his own lost object. However, if Shimon is not present to negotiate with Reuven, and Reuven saved Shimon's object, Shimon must pay to Reuven the value of Reuven's object together with the compensation, if Reuven would be entitled to and as shown in a future lesson.

Similarly, Reuven in front of three people (three men constitute a Beth Din) states that he will rescue Shimon's object in order to be compensated for the value of his own object that will be lost, and for compensation for recovering Shimon's object; Reuven will be so compensated. One opinion states that this last law holds true only if Shimon is not present, and another view holds that this holds true even if Shimon is present. Since Reuven could have so stipulated with Shimon, then why the necessity for the three men? It is answered that the stipulation that Reuven makes with Shimon is valid only if there are no other men present. In those situations when Shimon must pay Reuven for Reuven's lost object, he will still have to make the payment even if Reuven later recovers his own lost object. In those instances in which payment is permitted under the law, Reuven is not successful in rescuing Shimon's object, Shimon need pay to Reuven only that which any person would have been paid for an attempted rescue that did not succeed. If the stipulation between Reuven and Shimon is that Reuven will be paid whether or not he succeeds in rescuing Shimon's object, Shimon must pay Reuven even if Reuven is not successful in rescuing Shimon's object.

Conversely, if the stipulation is that Reuven will be paid only if he succeeded in rescuing Shimon's object, then Shimon does not have to pay Reuven if he is not successful. Beth din will have to determine the intent of the parties in each case. Also, Beth Din will have to determine if the rescue effort is successful, for example, if Reuven rescues the object and then it is swept away from the place where Reuven places it. If there is no stipulation between the parties, and the efforts by Reuven to save the object are not successful, Shimon need not pay Reuven anything, not even for the time and effort expended.

The subject matter of this lesson is more fully discussed in Volume VIII Chapter 261 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il

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
“The Ways of the Emorite”
In many places in the Talmud, we find practices forbidden because they are "the ways of the Emorite" (DARKEI EMORI). In most cases these are customs that seem like silly super- stitions, such as uttering special incantations when encountering certain animals. According to the Mishna, carrying a grasshopper egg as a remedyis also an example of the "ways of the Emorite", but we rule in accordance with Abaye and Rabba that "anything which promotes healing is not included in the ways of the Emorite" (Shabbat 67a, SA OC 301:27).

The Beit Yosef (YD 178) explains in the name of the SeMaG, that the cryptic expression "the ways of the Emorite" comprises two distinct prohibitions. One is the prohibition against sorcery, which was apparently widespread among the Emorites; the other is the general prohibition for Jews to gratuitously imitate other nations,as commanded in the verse "And don't walk in their ways" (Vayikra 18:3).

Rav Kook explains that the Torah's mandate to the Jews not to imitate other nations exemplifies a universal principle: that every nation should take steps to maintain its unique national character and culture, and to resist alien influences that undermine them. This is because every nation has special characteristics that complement the rest of mankind.

But for the Jewish people this principle is especially important, because of the unique expression of the Divine Will and its application found among us. This means that maintaining our special character is critically important for the world. It also means that maintaining our culture is more difficult; our inner character is so delicate that foreign habits are particularly likely to endanger and undermine them.

Rav Kook adds that a particular custom may be found in one particular nation for two reasons. One reason is that this custom is uniquely suited to that nation's character; in this case members of other nations, and particularly Jews, need to take special care in imitating such a custom, to make sure that it doesn't contradict their own character. This is particularly true if the custom is found among a relatively backward nation such as the Emorites.

However, sometimes a custom is found in one particular nation even though it is inherently suited for all mankind. It just turns out that one particular nation was lucky enough to discover the benefit of this practice. In this case, there is no prohibition for us to imitate the practice, and it is even appropriate to do so: "Anything which promotes healing is not included in the ways of the Emorite" (Ein Ayah Shabbat 67a).

“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, andsubmit your own Qs — www.jewishethicist.com or www. aish.com

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish King • Politics or Religion? (Melachim Alef 12:26-30)
After his revolt and the secession of the 10 Northern Tribes from the Davidic dynasty in Jerusalem, Yeravam ben Nevat was concerned that the continuous pilgrimages to the Temple there would win the tribes back to Rechavam, heir to Shlomo. It was true that the revolt was G-d's punishment for the sins of Shlomo and appeared justified to the tribes because Rechavam's treatment of their tax complaint, nevertheless the mere fact that the centre of Israel's religious life remained the Temple, was enough to threaten Yeravam. The people might be annoyed at the king in Jerusalem, but would their economic-political anger be stronger than the effect of the spiritual, emotional and historical phenomena inherent in the city and the Temple? Yeravam understood that in order to cement his rule, he had to provide a religious substitute and a spiritual alternative to the pilgrimages there.

So he made two golden calves and placed the one at Israel's northern-most point, Dan (near Kiryat Shemona), and the other at Bet El, that lay at the border with the Kingdom of Judah (close to Ramallah of today). When he did so, he called up ancient memories of their wanderings in the desert, as he told them, "These are our gods that took you out of the land of Egypt". Then he appointed non- kohanim and Levites to officiate and invented a religious happening in the form of a new chag; with the two convenient sites that people no longer would have to trouble themselves to make the long journey to Jerusalem for their religious obligations and spiritual needs. This made the break with Jerusalem complete.

Were these purely political acts, motivated simply by Yeravam's fear of his newly found kingdom and perhaps his very life, should the people ever turn back to the king in Jerusalem, or were there basic spiritual issues as well?

Chazal saw political issues - but even more - in his actions. Rav Nachman saw great arrogance possessing Yeravam and consuming him at the knowledge that only kings of the Davidic dynasty were accorded the honour to sit in the Temple courtyard. Therefore he established the golden calves and placed guards to prevent the pilgrimages to Jerusalem (Sanhedrin 101b). Talmud Yerushalmi, while acknowledging this arrogance, adds that his desire for idolatry was a real lust, independent of any political justification. He therefore reversed the instructions of the Torah regarding the sacrifices and made his accord to those of the idol worshippers. "Even the Shabbatot and festivals he changed, so as to introduce chaos in the calendar of the Jewish year (Yerushalmi, Avoda Zara 1:1).
It seems that Yeravam ben Nevat was acting out a difficulty with a religious and spiritual concept, that is special and intrinsic to Judaism, namely that Judaism is a nation - not merely a religion, and as such, all its spiritual, ethical and moral teachings were meant to find their complete realization in the political, social and economic workings of a state and a government. Throughout the Tanach we find that Israel too, had great difficulty under- standing and accepting this idea. The people worshiped G-d, not idols, at the bamot scattered round the country in holy sites such as Shechem, despite the existence of a central sanctuary at Shilo and later at Jerusalem. This enhanced the tendency of the tribes to separate themselves from any centralised political act or person, as we witness in the books of Shoftim and Shmuel. Even many of the pious kings, including Shlomo himself, did not outlaw the bamot (local sanctuaries) when they outlawed idol worship; "Asa removed all the idols... and destroyed the monstrous image that his mother had made... but the bamot were not removed" (Melachim Alef 15:11-14).

Early on in our history, the 2½ tribes in Trans-Jordan, owing to their desire for economic wealth, voted for a separation for the rest of the tribes. Their resultant spiritual level, necessitated three cities of refuge for those accused of inadvertent manslaughter, compared to three for the whole of the rest of Israel.They built an altar in Trans-Jordan separate from the central sanctuary, in order, as they said, to keep a connection with the rest of the nation (Joshua 22). Owing to their weakened connection with the political-social- religious centre in Jerusalem, they were the first to be exiled. Now Yeravam with his separate worship at Bet El and Dan, set in motion a process that had the same result; the Northern Kingdom of Israel that he founded went into exile some two centuries before that of Judah and has been lost ever since.

Thus, there always seems to have been amongst us the need, as we find in all other religions aside from Judaism, for worship, religious, and spirituality divorced from a political-social-economic entity. Indeed we can witness such a dilemma even in our own days, highlighted by the existence of the State of Israel.
We have deeply religious people that see only a personal spiritual fulfillment of living in the Holy Land, of visiting or of coming to study Torah there. Their commerce is Torah- oriented as is that of their fellows in the Galut and so is their observance; but they have no desire for Torah-based (as distinct from the interests of Torah Jews) solutions to economic, military and environmental problems of the state. However, this is a far cry from Judaism's vision, seeing the state as the implementation and fulfillment of the task of being a holy nation in its economy, social structure and foreign policy. They talk of Eretz Yisrael but never of the State of Israel, its flag or anthem. There are many non-Jews who likewise see their own personal religious experiences and values in similarly living in the Holy Land but not in the State of Israel.

This is the 28th 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 from Nature
[7] G'matriya
[8] Just a small piece of info..
[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 If I have a piece of cake and then eat bread, will Birkat HaMazon (=BHM) cover the beracha acharona (beracha after eating) for the cake?
A If one knows that he is about to eat bread (which creates a meal), he should, in most circumstances, avoid eating right before the meal those foods that do not require a beracha during the meal (Mishna Berura 176:2). The exceptions to this rule are beyond our present scope (see ibid.; V'zot Haberacha, beginning of ch.9).

But your question is about a case where one has already eaten food prior to the meal. Let us begin with some back- ground. The beracha acharona of food that is eaten in the midst of a meal that includes bread is exempted by BHM. Does BHM also cover b'dieved (post facto) foods eaten without bread? Rishonim infer from different gemarot that one who made BHM on wine or dates fulfilled his obligation b'dieved because, as filling foods, they constitute a meal of sorts (see Beit Yosef, Orach Chayim 208). Shulchan Aruch (208:17) rules, though, that if one made BHM on foods made from grains, he is not exempt and must say "Al Hamichya". However, the Mishna Berura (ad loc.:74) points out that many poskim take issue with the Shulchan Aruch, as foods made out of grain (including cake) are no less filling than dates and wine. This should also apply when one connects the eating of cake to an ensuing meal and makes BHM with the cake in mind.

However, the question is regarding l'chatchila (the proper course of action) in a case that he ate before the meal and became obligated in "Al Hamichya". Why should he suffice with the subsequent BHM, which is appropriate only b'dieved? Indeed, if one eats spaghetti before his meal, he should make an "Al Hamichya" before partaking of the bread and, if he failed to do so, then he should do so during the meal (Mishna Berura 176:2). Only if he already made BHM would we say that he should not make "Al Hamichya". The Mishna Berura does bring an opinion that if one will be eating these same foods during the meal, then the eating of the food before and after the bread are connected into one eating experience subsumed under the meal and BHM exempts l'chatchila. While Igrot Moshe (OC III, 33) reasons that the Mishna Berura's main opinion is to make the beracha acharona before the meal, it is better if there is a reasonable break between the snack and the beginning the meal. In that case, it is clearly correct to end the snack with a beracha acharona before starting the ensuing meal (Piskei Teshuvot 168:1).

The matter becomes considerably more complicated in the case of cake. There is a category of baked, grain product known as pat haba'ah b'kisnin (=PHB). PHB requires a beracha during the meal because it is not included in the main part of the meal but has the status of a dessert (Shulchan Aruch 168:8). How- ever, we usually do not make such a beracha on cakes, because it is unclear what constitutes PHB. Shulchan Aruch (ibid.:7) brings three opinions:
1) It contains a pocket of sweet filling;
2) Its dough is sweet (for Sefardim, slightly sweet; for Ashkenazim, very sweet);
3) It is thin and brittle like a cracker.
Most dessert-like baked goods have one or two of these characteristics but not all. In such a case, the Biur Halacha (on 168:8) says that we treat it as a safek (doubt) whether it is PHB or bread and out of doubt we do not make a beracha on it during the meal. If our average piece of cake is possibly bread, then not onlycould one exempt himself from a beracha acharona, b'dieved, with BHM but it is likely the proper thing to do. Therefore, if one eats such a piece of cake before the meal, the Mishna Berura (176:2) says not to make an "Al Hamichya" before the meal. (See Igrot Moshe (ibid.) regarding what he considers PHB. See also opinionsof Sefardic poskim on the matter in V'zot Haberacha, ch. 9 - the question was asked by an Ashkenazi). It is best when reciting BHM to have in mind specifically that it refers to the pre-meal cake, as well (based on Even Haozer 208:17).

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
R' Israel Salanter would take personal charge of the baking of the matzot for Pesach. He supervised the kneading, the rolling out of the dough, and the baking, making sure that everything was in accordance with halacha.
One year, shortly before Pesach, he became sick and was not able to attend to the supervision personally. Instead he sent his disciples. Before they left for the bakery, they asked, "Rebbe, what do we have to be most concerned about?''
"The thing that should concern you most", said R' Israel, "is that the woman who kneads the dough is a widow. Take special care not to get angry at her."

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
We often go overboard of our estimation of instinct. We assume that an instinctive response, being natural, must also be true, forgetting that such responses are called forth by simple association, which is notorious for its production of false analogies. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
This particular set of words will probably end up teaching people the English words as well as the Hebrew. If you know both sets of words, then you'll have to learn something new next time.
1,2,3... are counting numbers, also called cardinal numbers. 1st, 2nd, 3rd, 4th... are ordinal numbers.
In Hebrew...
e.g. 10 MISPAR MONEH, MIS' YESODI
e.g. 10th MISPAR SODER, MIS' SIDURI

Here's a word in English that is made by combining two other words - SMOG - combines smoke & fog. The same thing was done in Hebrew. ARAFEL (fog) and PI'ACH (soot) combine to form - ARPIACH

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
It was Moshe's passionate prayers that mitigated what would have been a calamitous punishment in the wake of the sin of the Golden Calf. New stone tablets were hewn by Moshe, the Ten Commandments were inscribed by God, and a new revelation was experienced by Moses - the thirteen Attributes of Mercy. These thirteen attributes convey a new covenant between God and Israel that will forever prevent future failure on the part of Israel and rejection on the part of God. "A covenant was made with the thirteen attributes that they will never be turned away unanswered" (Rosh Hashana 17b). Thus, on Yom Kippur, on fast days, and in Selichot, the thirteen attributes form an essential ingredient in our prayers.

It must be stressed, however, that it is not the mere incantation of the formula that brings forgiveness. Rather, it is the incorporation of these attributes of mercy into our personalities that guarantees God's mercy.

As the Talmud states: "Whenever Israel sins, let them do before Me this order, and I will forgive them (ibid)." The emphasis is on the doing, not the saying. We become deserving of mercy when we are merciful; deserving of compassion, when compassionate.

Moshe's response in Shemot 34:9 to the revelation of the Thirteen Attributes was two-fold. First, he asked of God that the Divine Presence never depart from the midst of the Jewish people. Secondly, he asked for forgiveness for our sins. Ramban understands that there was also a third request, namely, that Eretz Yisrael be granted to the Jewish people (U'nechaltanu - "and grant us our inheritance" = Eretz Yisrael).

The merit of imitating God's ways of lovingkindness and mercy will grant us three wonderful gifts: 1) God will be in our midst, 2) our sins will be forgiven, and 3) we will be privileged to inherit the Land of Israel.

Rabbi Reuven GrodnerKfar Adumim, Israel

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] MAH RABBU MAASECHA HASHEM...
Mention in the sedras of the last two weeks and of next week, and mentioned in this week's maftir, is the source of one of the dyes for wool in the Mishkan, garments of the Kohein Gadol, and in the preparation of the Para Aduma Potion. Mentioned 32 times in the Torah, either as...

TOLAAT (HA)SHANI or SH'NI (HA)TOLAAT
Here's what was reported in the media about a year and a half ago...

A Bar-Ilan U. researcher and lecturer says he has discovered the ‘Tolaat HaShani’ referred to in the Bible, and successfully extracted its dye. Dr. Zohar Amar... explained... that Tolaat HaShani refers to the coccid (scale insect) used to produce the scarlet dye during the Biblical and Second Temple periods, for both sacred and secular purposes.

"It is one of the most valued coloring materials of the ancient world," he explained, "often mentioned in the Bible together with the [more familiar] blue (t'chelet) and purple (argaman). We never knew what it was... we have now shown that it is made from something commonly found in the Land of Israel..."The production process was fairly simple," he said. "I learned from Arab manuscripts from the Middle Ages that they would harvest the coccids at the right time, dry them, boil them with certain materials, and in this way receive the orange color." Josephus describes the color as symbolizing fire, which is orange - as opposed to the red that many think it is. Our production process also produced orange."

Vermilion is a vivid red to reddish orange. The word comes from a Latin word for a kind of red worm. (This fits the Hebrew term Tolaat Shani and it fits the supposed color of the dye.)

Cochineal is a vivid red dye made of the dried and pulverized bodies of female cochineal insects. Carmine is a crimson pigment derived from cochineal...
Maybe... or not

[7] G'matriya
Signs come in two forms: (let's call them) positive and negative. Shabbat, as in Sh'mot 31:17 is an example of the former and the firepans of the 250 men of Korach's gang who died, as in Bamidbar 17:3, is an example of the latter.
BEINI U'VEIN B'NEI YISRAEL OT HI L'OLAM KI SHEISHET YAMIM ASA HASHEM ET HA'SHAMAYIM V'ET HAARETZ U'V'YOM HASVHII SHAVAT VAYINAFASH:
EIT MACHTOT HA'CHAT'AIM H'EILAB'NAFSHOTAM V'A'SU OTAM RIKEI FACHIM TZIPUY L'MIZBEIACH KI HIKRIVUM LIFNEI HASHEM VAYIKDASHU V'Y'HIYU L'OT L'VNEI YISRAEL:
There is a numeric equivalence between these two p'sukim; they are G'matriya Twins at 5971 each.

LO T'VASHEIL G'DI B'CH'LEIV IMO:
HAREIHU HALAVIN D'BASAR V'CHALAV
This represents the prohibitions of "Meat in Milk": A ±1 G'martiya Match (869,870)

[8] Just a small piece of info..
Israel's men's and women's Flag Football teams returned from the Dominican Rebulic proud of their performance. They might not have won every game, but each team finished in a respectable fourth place. With over 200 countries in the world (not all of them fielded teams), 4th place is nothing to sneeze at. But the real success of the Israeli teams was in the Kiddush HaShem for Jews and for the State of Israel that they accomplished. The best way to sum it up is with the famous saying:

ANU MASHKIMIM V'HEIM MASHKIMIM
We arise, and they arise... When the players from all the other countries were having pool parties, our players were having T'fila b'tzibur (they did not miss one davening during their whole time abroad). While others were drinking up a storm, our people were celebrating a specail Shabbat in a foreign country while under the scrutiny of people, some of whom had little or no prior knowledge of Jews or Judaism.
Danny & Danit & your frinds - we are all proud of you.

[9] Divrei Menachem
Parshat Ki Tisa continues with the various commands connected with the construction of the Mishkan when suddenly we are stirred by the intercession of a narrative associated with the giving of the Law at Mount Sinai. We are told that when Hashem finished speaking with Moshe, He gave him the two Luchot Ha'edut (Tablets of Testimony), inscribed by the finger of G-d (Shemot 31:18).

It seems as if it was necessary to deflect our attention from the Sanctuary's construction in order to remind us of the higher purpose the Mishkan would serve. The very miraculous nature of the Luchot, "inscribed on both their sides [with] the script of G-d", would be enough to stir the heart of any observer.

The Hebrew word for the engraving of these stone tablets is CHARUT which can also be pronounced CHEIRUT, meaning freedom. On this note our rabbis commented, "For no man is free but he who labors in Torah" (Avot 6:2). Moreover, an examination of the Hebrew text reveals that the word LUCHOT lacks the letter VAV, so that the tablets could be read as if they were a singular block.

This implies that the laws concerning the relationships between Man and his fellow that appear in the second tablet are of equal importance to those between Man and G-d inscribed in the first tablet. Rabbeinu Bachya noted that like all testimony in Jewish custom requiring two witnesses, both tablets served equally in proclaiming the Divine Presence that rests upon the House of Israel.
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.

More on Lishkat HaNezirim (Chamber of Nazirites)
We know the names of three Nezirot (female Nazirites) from Bayit Sheini times; Bernice the sister of King Agrippas (Josephus, Wars II,15:1), Miriam of Palmyra (Nazir 6:11) and Queen Helena of Adiabene. The royal family of Adiabene, a small independent state in northern Mesopotamia, embraced Judaism a few years before theChurban. But the Queen was apparently unaware that, because of the laws of ritual purity enforced by the Sages outside of Eretz Yisrael, her Nezirut was invalid. When she came to Jerusalem, she had to begin anew in accordance with the conditions of her original oath. "It once happened that the son of Queen Helena wentto war and she said, 'If he comes back safely, I will become a Nezira." Her son did return from the war and she did become a Nezira. At the end of seven years she came to Eretz Yisrael and the Sages of Beit Hillel told her that she had to be a Nezira yet another seven years. At the end of the (second) seven years, shebecame ritually impure and she remained a Nezira a total of 21 years" (Nazir 3:6).

The Mishna describes Nezirim coming from the Golah and finding the Mikdash destroyed. This effectively denied them the opportunity of concluding their vows of Nezirut because of their inability to bring the three required Korbanot. "…Nachum the Mede said to them, 'Would you have become Nezirim if you knew that the BeitHamikdash was destroyed? And they answered 'No'. Then Nachum the Mede absolved them of their oath. But when the matter came before the Sages, they said to him, 'If any man vowed to be a Nazir before the Beit Hamikdash was destroyed, his Nezirut remains binding, but if he took his vow after the Beit Hamikdash was destroyed,his vow does not remain binding'"(Nazir 5:4). Tif'eret Yisrael (ibid. 18) posited that Golah in this case actually did not mean outside of Eretz Yisrael. "It seems to me that these Nezirim were in reality inhabitants of Eretz Yisrael even though the Mishna specifically said that they came from the Golah. The reason isthat by the time they came up (to Jerusalem to offer their Korbanot), the Beit Hamikdash had already been destroyed and then all Israel wandered around aimlessly here and there just like a deer unable to find pasturage."

Rambam rules, "The laws of Nezirut apply whether or not the Mikdash is standing. Therefore in these times, someone who takes upon himself to become a Nazir, must remain one for life, because there is no Mikdash where he can bring the required (concluding) Korbanot and thereby terminate his period of sworn abstinence. Thelaws of Nezirut apply only in Eretz Yisrael and if someone took upon himself to be a Nazir abroad, he is fined and is forced to relocate to Eretz Yisrael where he must live as a Nazir the same amount of time he originally took upon himself to do abroad" (Hil. Nezirut 2:20,21).

When the Nazir's term of Nezirut was fulfilled, he had to bring three Korbanot; a Chatat (a ewe), an Olah (a male lamb) and Shelamim (a peace offering, a ram), in that order (Hil. Nezirut 8:2). The meat of the Chatat was eaten by the Kohanim in the Azara as part as the atonement process ("The Kohanim eat and the owners- i.e. the Nezirim - obtain atonement" - Pesachim 59b). The Olah was totally burnt upon the Mizbei'ach except for the skin which was given to the Kohanim. Part of the Shelamim was burnt on the Mizbei'ach, a portion was given to the Kohanim, and the rest eaten by the Nazir. Aside from the breast and the thigh which were due to the Kohanim from all Shelamim, the Kohanim received an extra gift, the upper foreleg. The Shelamim, the "ram of the Nazir", could be eaten on the day of slaughter and the following night until midnight. The Kohanim and the members of their households could eat the Muram (the portion allotted to the Kohanim from the Shelamim) anywhere in Jerusalem if they were in a state of purity (Zevachim 5:7). The Nazir also brought "a basket of unleavened bread; loaves of fine flour mixed with oil and unleavened wafers smeared with oil; and their meal offerings and their libations" (Bamidbar 6:15). Once the Korbanot were offered, the Nazirretired to Lishkat HaNezirim, the chamber to the southeast corner of the Ezrat Nashim (Court of the Women). It was there, "the Nezirim - cooked their Shelamim, cut off their hair and threw (the shavings) under the pot…" (Midot 2:5). The Torah ordains, "…the Nazir shall shave his Nazirite head; he shall take the hair ofhis consecrated Nazirite head and put it in the fire which is under the (cooking) sacrificial peace offering. The Kohein shall take the cooked upper foreleg of the ram and one unleavened loaf from the basket and one unleavened wafer and place them on the hands of the Nazir after he shaved his consecrated Nazarite head. And the Kohein shall wave them as a wave offering before G-d …and afterwards the Nazir may drink wine" (Bamidbar 6:18-20).

He also was now permitted to become ritually impure (though not in the Mikdash) and cut his hair normally. Strictly speaking, the meat of the "ram of the Nazir" could be "cooked in any fashion and could be eaten anywhere within the city of Jerusalem" (Zevachim 5:7), so why was a special chamber in the Ezrat Nashim set aside for this purpose? Tif'eret Yisrael comments that "many Nezirim were from other cities and did not have acquaintances in Jerusalem (where they might have felt at home enough to cook sacrificial meat). Therefore (as a courtesy), the spacious chamber in the southeastern corner of the Ezrat Nashim (40 amot by 40 amot square), was placed at their disposal for them to cook and eat the meat of their Shelamim if they chose to do so (ibid. T.Y. 47 end). There must have been a relatively large number of Nezirim in Bayit Sheini days to warrant the setting aside of such valuable space for this purpose.

QUESTION: In TT of Feb. 6-7, you mentioned the "Megilat Esther" as an "important commentary on the Sefer HaMitzvot of the Rambam." Was the "Megillat Esther" perchance a woman?

ANSWER: No, the "Megilat Esther" a.k.a. HaRav Yitzchak DeLeon was not a woman. This commentator, in his introduction to his word on Sefer HaMitzvot writes, "I named my book… Megilat Esther, so I will be reminded all my life of my affliction and sorrow of the passing of my righteous and learned mother, the gracious lady Esther, may her soul rest in Eden." May her memory be a blessing.
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 #109. 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.

Here's another letter on NASOG ACHOR and the rare DNA (double NASOG ACHOR, or as some would put it, the pseuso-double NASOG ACHOR).
DL writes...

... you mentioned that YA-am-du MA-yim (T’hilim 104:6) may not be a true example of DNA because the words are joined by a MAKAF. In fact, while many editions have a MAKAF and a secondary accent under YA-am-du, in the Aleppo Codex, which is the most accurate Masoretic manuscript of the Tanach ever compiled, and in moderneditions based on it, there is no MAKAF. YA-am-du has its own TROP-mark, which although it looks just like a TIPCHA, is actually a TARCHA, which is a M’SHAREIT (conjunctive TAAM) in the system of TA’AMEI EMET. So YA-am-du MA-yim is a true example of DNA.

The same is true for another DNA caused by MA-yim, u-mi-MA-a’ma-kei MA-yim (T’hilim 69:15), and for YA-ar-fu TAL (D’varim 33:28). In all three cases, while many editions have a MAKAF, the Aleppo Codex (and at least one other Masoretic manuscript of the Ben Asher tradition in each case) has a separate TROP on the first wordof the pair and no MAKAF. [Ed. note: Interesting that it is water - MA-yim and TAL (dew) - that are involved in these DNAs.]

(Back to DL) On the subject of NASOG ACHOR caused by MA-yim, here is a fascinating example: BO-kei’a MA-yim (Yeshayahu 63:12). It looks as if a MIL’EIL word (bo-KEI-a), which ought not to require NASOG ACHOR, has undergone NASOG ACHOR to place the accent on the third-to-last syllable, just like a rare DNA, but for no apparentreason. As you wrote, “Sometimes a word looks like a prime candidate for NASOGing ACHOR, but it doesn’t”. But the reverse, NASOGing ACHOR without reason, does not occur. So what is going on here?

I have heard an explanation that a PATACH G’NUVA in words such as RU-ach, ELO-ah and bo-KEI-a (a PATACH under a final guttural letter that is read as if it precedes the guttural), is not considered as a separate syllable, but is part of the previous syllable, the two adjacent vowels forming a diphthong. Hence, although these words appear to be MIL’EIL, they are in fact MIL’RA, and BO-kei’a MA-yim is a regular NASOG ACHOR situation from MIL’RA to MIL’EIL.
(What messes up this theory is that in most cases NASOG ACHOR does not occur in words with a PATACH G’NUVA, e.g. yo-DE’a TZA-yid in B’reishit 25:28 or ro-TZE’ach HU in Bamidbar 35:16.)

I wonder whether this has a practical consequence Towards Better Davening. Ought we to say in Ma’ariv, BO-ke’a YAM LIFNEI MOSHE instead of bo-KEI’a YAM?

I really don’t know.

Thank you DL for this addition to the DNA story. To people who are "into" this fine-tuning of pronunciation and DIKDUK, all this is no less fascinating than the discoveries of the double helix structure and the four complementary bases, adenine and thymine or cytosine and guanine, of the other DNA.
EIN LAMIKRA HASHALEIM lists 17 verbs of the form AND YOU SHALL or AND I SHALL, which are all accented on the last syllable to indicate the tense-shift from past to future (or command), resulting from the VAV HAHIPUCH. Just two examples: v'ki-dash-TA (not v'ki-DASH-ta); v'ri-cham-TI (not v'ri-CHAM-ti). Careful attention must be paid to pronounce these words MILRA, because to accent the next-to-the-last syllable changes the meaning of the word from AND I WILL BE MERCIFUL to "and I was merciful", etc.

Here's another topic we've looked at in the past, but it fits for this Shabbat's reading to look at it again. Look at these words, with their TROP-marks. Read them over to yourself a few times, and pay attention to where you pause and for how long.

KOL H'O'SEH MELACHA B'YOM HA'SHABBAT MOT YUMAT
The backwards Z (or the angular S) under the word HA-OSEH is called a DARGA. The curved line with the dot inside the curve, under the word M'LACHA is called a T'VIR. These notes often come as a pair. The DARGA is a M'SHAREIT, meaning it leads its word to the following word without a pause, and makes its word part of a phrasewith the following word(s). The T'VIR is a MAFSIK, meaning that it is followed by a pause. In the case of T'VIR, the pause is slight. It is not as strong a pause as the one that follows the following pair of words, B'YOM HASHABBAT. They are TROPed with MERCHA (a M'SHAREIT) and TIPCHA (a MAFSIK of a higher category thanthe one the T'VIR is in). Properly read and paused, the words read ALL WHO DO M'LACHA <slight pause> ON SHABBAT DAY <longer pause> are SUBJECT TO A DEATH PENALTY.

The problem occurs because many people who read the Torah tend to pause for a longer time after the T'VIR than they do for the TIPCHA. This mistake is caused by the more elaborate melody of the DARGA-T'VIR combo than for the MERCHA-TIPCHA. The result in this case is, All who do m'lacha, on Shabbat they will be put to death.This is a distortion of the meaning of the pasuk. And, of course, should be avoided. The longer pause after the T'VIR is an extremely prevalent phenomenon and often requires retrain- ing and re-education.

Here is the classic example of this problem, from the Maftir of Parshat Para.

HU YITCHATA VO BAYOM HA'SHLISHI U'V'YOM HA'SHVII YITHAR V'IM LO YITCHATA BAYOM HASHLISHI U'V'YOM HA'SHVII LO YITHAR
He (the one ritually defiled from contact with a dead body) is treated (with the potion of the Para Aduma ashes) on the third day and on the seventh day <pause> (and he then becomes) TAHOR (following the seventh day)...

Pausing longer after the T'VIR than after the TIPCHA will distort the meaning of the pasuk to: He is treated (sprinkled upon) on the third day, and on the seventh day he becomes TAHOR. NOT TRUE. He does NOT become TAHOR on the seventh day. He needs the PARA ADUMA POTION on both the third and the seventh day, in order tobecome TAHOR after the seven-day period (and after immersion in a MIKVA on the seventh day).

The second half of the pasuk has a very similar situation as the first half; its meaning can be distorted by sloppy pausing.

Don't think that it is just a careless BK (Baal Korei or Baal Kri'a) who can distort the meaning of the pasuk. Careless translators of the Chumash can do it too. Here's a correct translation in the Koren Tanach: If he purify himself with it on the third day and on the seventh day, he shall be clean...

And here's another translation (I won't mention which one): He shall purify himself with [the cow's ashes] on the third day, and on the seventh day he will become pure... TERRIBLE! (the second half of the pasuk is translated correctly, but that doesn't excuse to botched job on the first half of the pasuk.) But interesting that the TROP problem showed up in print.

Parsha Pix
The sedra begins with the command to count the people. The abacus is for keeping tally, and the half-shekel (NIS) coin represents the half-silver- shekel that was used for the count.
The faucet stands for the washing basin and the kohein’s requirement to wash hands and feet before doing service in the Mikdash.
The thing to the right of the faucet is a pepper mill, used to grind the spices for the incense (K’TORET) and the special anointing oil.
And in the upper-right is a bottle of olive oil for that same SHEMEN HAMISHCHA.
Then we see the two artisans checking the blueprints - they represent Betzalel and Aholiav, the two chief craftsmenin charge of the construction of the Mishkan.
Finally, to complete the topics of the first Aliya in Ki Tisa, we have Shabbat candles, representing to command to keep the Shabbat.
Lower-right is an edited version of Davka’s Golden Calf graphic, and to its left is another Davka graphic of Moshe holding the Luchot high (perhaps just before he smashed them).
The hatchet can be that which Moshe used to destroy the Eigel, or the tool used to fulfill the commands at the end of the sedra to destroy theAvoda Zara in the Land of Israel upon our entry and conquest.
Above Moshe and the Luchot is a graphic (probably hard to make out) of a slab of meat together with an ice cream pop in a frying pan over a camping stove. This, of course, stands for the prohibition of MEAT-IN-MILK.
Below the bottle of oil is a welder’s mask, which might be the most appropriate method of shielding the people from Moshe’s radiance.
The quill and feature remind us of the command of G-d to Moshe to write the Written Torah down for the people.
Matza is matza, as we sometimes say in ParshaPix explanations. Here it can represent not just Pesach, but all three Regalim, as mentioned in this week’s sedra.
The fire under the abacus is for the Maftir, specifically the burning of the Para Aduma and other items, to produce ash that is then mixed with Mayim Chayim.
The Jerusalem sheep is for the haftara.

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 (T’TZAVEH-ZACHOR) TTriddles:
[1] What's the favorite brew of reserve soldiers?
[2] Almost 38 miles
[3] Today, it's a wine. Where was it in T'fakeid?
[4] On the Eifod, Mitznefet, and..what?

Plus 3 elements of the ParshaPix - to be numbered 5, 6, and 7

Quiet week for TTriddles. Speaking of which...
It has come to our attention that some people pronounce TTriddles as Tee Tee Riddles. Wrong! If that would be the case, we would write T.T. riddles. Which we don't. It's TTriddles and should be pronounced as if there were only one T. TRIDDLES. The other T is silent. Sort of like a KRI and K'TIV. Not really, but you getthe idea. TTriddles.
And the envelope, please
[1] The answer appears twice in Parshat T'tzaveh, with a slight difference between the two occurrences. EIL MILU'IM and EIL HAMILU'IM. Either way, that's the brew of choice of reservists. ALE MILU'IM.
[2] The haftara for Shabbat Parshat Zachor contains the result of a census taken by Shaul HaMelech to organize an army to fight against Amalek. The count results were 200,000 RAGLI, foot soldiers. RAGLI is close enough to REGEL meaning FOOT, as in the measure. 200,000 feet is almost 38 miles.
[3] T'FAKEID is the Targum of T'TZAVEH. This was a hint that the answer to this TTriddle will be found in Onkeles. The second largest wine producer in Israel is BARKAN. In Parshat T'tzaveh, BARKAN is the Aramaic for BAREKET, the third stone in the first row of stones on the CHOSHEN. That's where Barkan is in T'fakeid. Exactlywhat a BAREKET (or BARKAN) is, is another story. According to the Living Torah (R' AryehKaplan z"l), there are various opinions that range from a yellow to yellow-green to green to blue stone, precious to semi-precious, iron pyrite, to red- black-white stripes. It was probably Levi's stone, but maybe Zevulun's.
[4] The answer is "on the Tzitzit of the corner". Refers to P'TIL T'CHEILET. In Parshat T'tzaveh, there are two - on the Eifod and to tie the Tzitz to the Kohein Gadol's head. In Shlach (and in the third parsha of the Sh'ma), it is part of the mitzva of Tzitzit.
[5] Hey, what is that between the Kohein Gadol's shoulder and the bull? It's a roof. you know, a GAG. As in AGAG, king of Amalek.
[6] The book with the number 4 on it is the 4th volumn of the Shulchan Aruch, known as CHOSHEN MISHPAT.
Of course, the full set is also known as the ARBAA TURIM which are counted out in the sedra and matched to different gemstones.
[7] And finally, we have an elephant with his trunk tied in a knot. The simple explanation is ZACHOR, since it is well-known that elephants never forget. But we can go a little further. Tying a knot is a traditional way to give yourself a reminder to remember something. So if elephants never forget and a knot is to remember, the elephant with a knot in his trunk is a depiction of both mitzvot related to Amalek - ZACHOR and LO TISHKACH.
BTW, whatever the origin of the world's idea of tying a knot to remember, we definitely have the idea in Torah and mitzvot. T'filin is tied on the arm as a sign, a reminder, if you will. But even more so, is Tzitzit. There, the mitzva to put (tie) tzitzit on the corners of a four-cornered garment is to remember all the mitzvot and do them.
First in with a solid solution set is EB. These words are being typed on the Purim of the rest of the world, so it's too early in the week to declare a winner. We shall see what develops.
Okay. We've now heard from RHM and YYW. Both are runners-up to EB, and prizes to each.

This week's TTriddles:
[1] Vertical Symmetry for word and Taamim
[2] Rabbi Chizkiya b. David de Silva z"l - 1659-1698
[3] trap, thing, wise person
[4] Avimelech, Yaakov, Lavan, Moshe, David and two more than once. Who and who?
[5] Of incense, but can refer to gefilte fish,but not for people on a low sodium diet
[6] What else besides the first set of LUCHOT?
[7]1 , 2, 3 and another 3, 7, 10 sort of, 11 sort of, some of 12, 13

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THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays to Thursdays. Call Batya at the Travel Desk of the Israel Center, 566-7787ext.249; fax:566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt bypressing2rightawayandleavingyourmessage sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18NIS will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Batya at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or theIsraelCenter.
Please note: We cannot return phone calls from overseas, but rather people should fax 972-2-5660156 for the Attention of Batya or email to tiyul@israelcenter.co.il
For reservations at the hotels listed below or any other Israeli hotels,please call Batya directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accommodate you with any of your requests.
Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

Israel Center In-House Shabbaton • Next Shabbaton IY”H will be the big one, Shabbat HaGadol Shabbat Parshat Tzav, April 2-3, Meals without the pre-Pesach headache, Shiurim, Drasha, Divrei Torah, Hagada highlights and review,, Ask the Rabbi session..., Limited spacePeople are already signing up, 200NIS members who sign up,during Adar (230NIS non-mem), 230/260 in Nissan...IF there is still place

“The Coast with the Most” Two-Day Tiyul guided by David Magence IS FULLY BOOKED - To all those going... ENJOY!, Shulamit's Tiyulim Are always Treats; Come You Will surely enjoy her decilicous sweets!

Kfar Chabad: 28 Adar - Sunday, March 21, '04 , Watch the entire procedure of the meticulous method of matza baking, Tour the etrog orchard and the dairy farm, Learn about the special care given to the Chernobyl children, Buy a reasonably priced lunch in their dairy or meat restaurants, arranged by the hospitality services of Kfar Chabad ...or bring your own - 36NIS for members and children • 45NIS for non-members • Shulamit's Tiyulim are always Treats! Come! You will surely enjoy her delicious sweets

Hold these dates:
Thursday, April 8th: Chol HaMoed Pesach, Tour of the Binyamin-Shomron area
Thursday, April 15th: A day touring South-Western Israel with Hughie Auman

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

Sheraton-Plaza, Jerusalem, valid March 19-20, 26-27
SHABBAT, 1020NIS per couple, F/B

Havat HaBaron, Zichron, valid March 31
Midweek: 350NIS per couple, B/B

Eden, Zichron, valid March 11-13
Thursday thru Motz'aei SHABBAT , 975NIS per couple, H/B

Shizen Spa, Herzliya, valid thru March 31
MIDWEEK: 880NIS per couple per night, B/B

Inbal, Jerusalem, valid March 19-20, 26-27
SHABBAT, 1060NIS per couple, F/B

Sheraton-Moriah, Eilat, valid March 18-20
Thursday thru Motz'aei SHABBAT , 1220NIS per couple, H/B

Herod's Palace, Eilat, valid March 28 - April 1
Two-night MIDWEEK package: 1420NIS per couple, B/B

Kinar Classic, valid thru March 31
MIDWEEK: 625NIS per couple per night, H/B

Neptune, Eilat, valid thru March 31
MIDWEEK: 340NIS per couple per night, B/B

Crowne Plaza. Jerusalem, valid thru March 31
MIDWEEK: 460NIS per couple per night, B/B

Novotel Thalassa, Dead Sea, valid thru March 31
MIDWEEK: 540NIS per couple per night, H/B

Sheraton-Moriah, Tiberias, valid March 18-20, 25-27
Thursday night thru Motza'ei Shabbat: 1550NIS per couple, H/B

Renaissance, Tel Aviv, valid thru March 31
MIDWEEK: 535NIS per couple per night, B/B
includes entrance to indoor pool and Health Club

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 TT610
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and incorporates classes & lectures of the OU Israel Center's Project Yedid, JCA, and the Jewish Values Education Institute.

"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel.

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 19-26 Adar (March 12-19)

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

Shabbat DAY
Shabbat Afternoon Shiur, 4:00pm: Mincha at 5:00pm, minyan permitting, Para Aduma with Kalman Walker

Motza”Sh
Exploring Classical Jewish Sources Motza'ei Shabbat, March 13 & 20, 8:30pm
Yetziat Mitzrayim: Turning a Story into a Mesorah
Lecture One: Rabbi Sa'adiah Gaon (10th cent. c.e.)on Why People Believe Stories
Lecture Two: Rabbeinu Nissim (14th cent. c.e.)on the Truth of the Yetziat Mitzrayim
Rabbi Moshe Zauderer
The two shiurim are connected, but each stands on its own

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

SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
Healing & the 10 S'firot Sun. 2:00-3:30pm: Part 2 of 2 on Jewish Healing Techniques, Theory and actual application by Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
7:30pm: 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

Monday - N'SHEI LIBRARY - 10:00-12:30
9:15am: (men & women) excursions into the world of nevi'im with Mrs. Pearl Borow
Pre-Pesach Sale - Etzion Judaica Center • 10:00-12:00 • 20% off everything
10:30am: (men &women) Rambam’s 13 Principles by Rabbi Zev Leff
Jewish History series: Resumes IY"H after Pesach (Apr. 19) with Dr. Henry Goldblum
11:36am (women) Pesach - Rejuvenation & Renewal 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 (Elisheva999-6479)
Monday, March 15th, 12:30pm: Video and Lunch: Silence and the Song of Pesach by Golda Warhaftig
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
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Introduction to Halacha - Rabbi David Derovan
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am): Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
8:30pm: AM SEGULA: “Curing the Jewish Heart” series, Lectures by Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator, Join us at our next bi-weekly meeting - MONDAY, Mar.15, 7:30-9:30pm • http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
Monday, March 15th, 19:00: Root & Branch Association (in cooperation with the Israel Center) - Muhammad and the Jews: Understanding a Thousand Year Conflict by Professor Paul Fenton University of Paris (Sorbonne) • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

TUESday
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am Call 054-690-330 for further information
9:00am: (men &women) The World of Mishna - halacha, Hashkafa and History with Rabbi Aharon Adler
10:15am (men &women): Parshat HaShavua with Rabbi Sholom Gold
9:00am: The Jerusalem Talmud& the Babylonian Talmud with Dr. Hayim Abramson
9:55am: "The Divine Throne as G-d's Essence "with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: shiur in Hebrew: on Role of Mitzvot in Galut & in E.Y.with Dr. Hayim Abramson
11:55am: 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
Tues., March 16th, 12:30pm, The Exodus - Destiny of Creation by Mrs. Ora Derovan
Tuesday, March 16th, eve of the 24th of Adar, 8:00pm: Platonic Solids, other Polyhedra, Euler's Law, Fun with Solid Geometry- Phil Chernofsky

WednESday
Special Thanks & Appreciation to Dr. Joel Luber for over 4½ years of dedicated teaching at the CenterMay you be back with us again soon, Joel
Wednesdays at 9:00am (and Mondays at 7:30pm) • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
9:15am •"Current Issues: Preparing for Pesach with Rabbi Macy Gordon
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
NOte new time: Wednesdays 11:45am, Hebrew-reading Ulpan with Chani Abramson
Wednesday, March 17th 12:30pm, lunch and video: Pesach Symbols - Not Just for Kids by Shprintzee Herskovits
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Women in Tanach (see next box), Guided Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying:Taamei HaMitzvot of Taamei HaMitzvot of Civil & Monetary Law with 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
8:00pm • Legends from the Gemara with Reb Yosef Schreiber

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

UPCOMINGS at the Center
Exploring Classical Jewish Sources Motza'Sh, March 20, 8:30pm: Rabbi Moshe Zauderer

Motza'ei Shabbat, March 20, 8:30pm: Para Aduma Band featuring original Jewish Rock andnew version of "Carlebach" music, 25/30NIS

8-session workshop with Arieh Lev Breslow teaching: ‘The Walking Manual for Seniors and the Physcially Challenged’, Goal: to enable participants to do the exercises independently: Wednesdays, 12:00pm, at the Israel Center (beg. Mar.17), Registration limited to 15 • 35NIS per session, For reg. & info: (02) 99-333-94 or taichi@bezeqint.net

Sunday, March 21, 1-4pm Adult Arts and Crafts, call 566 7787 x261 for more details

Tue. March 23, 8:00pm: Fun, Best Physical Fitness, and Treatment... all in one, The Jewish Mind-Body Tune-Up WITH Rabbi Immanuel Yosef Legomsky, MANeurotherapist

Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU Israel Center Dinner, For more info. and to help out Call Chaim at 566 7787 x 203

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

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