Shabbat Parshat KORACH - Rosh Chodesh
TT #623 - June 18-19 '04, 30 Sivan 5764

This Shabbat is the 267th day (of 355); the 39th Shabbat (of 51) of 5764

...OLAT TAMID HA'A'SUYA B'HAR SINAI L'REI'ACH NICHO'ACH ISHEH LASHEM: (Bamidbar 28:6)
...It is a continual burnt offering, which was ordained in Mount Sinai for a sweet savour:

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

ZMANIM - HALACHIC TIMES
Correct for TT #623
Candle lighting - (Korach) 7:13pm (earliest -plag - 6:19)
Havdala - 8:30pm
Rabbeinu Tam Havdala - 9:05
Ranges are THU-THU 28 Sivan - 5 Tamuz (June 17-24)
Earliest Shacharit - 4:34-4:36am
Sunrise - 5:33-5:35am
Sof Z'man Kri'at Sh'ma - 9:06-9:08am (8:10-8:12am)
Sof Z'man T'fila - 10:17-10:19am (9:40-9:42am)
Chatzot (halachic noon) - 12:40-12:41½pm
Mincha Gedola (earliest Mincha) - 1:16-1:18pm
Plag Mincha - 6:18-6:19½pm
Sunset - 7:52-7:54pm (7:47-7:48pm)

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

7:29pm (6:21) Raanana 8:33pm
7:28pm (6:19) Beit Shemesh 8:31pm
7:30pm (6:21) Netanya 8:33pm
7:29pm (6:20) Rehovot 8:32pm
7:09pm (6:21) Petach Tikva 8:32pm
7:27pm (6:20) Modi'in 8:32pm
7:27pm (6:19) Be'er Sheva 8:30pm
7:26pm (6:18) Gush Etzion 8:30pm
7:28pm (6:20) Ginot Shomron 8:32pm
7:12pm (6:18) Maale Adumim 8:30pm
7:24pm (6:20) Tzfat 8:33pm
7:27pm (6:18) K4 & Hevron 8:30pm

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...

The actual (astronomical) molad of Tammuz is THU 11:27pm. This means that by twilight of Leil Shabbat the new moon will be over 20 hours old, and it MIGHT be visible under perfect visibility condi- tions. And that means, if we had a Sanhedrin now, and if reliable witnesses would testify before it on Friday night or Shabbat day, that Shabbat would be Rosh Chodesh Tammuz. And if not, then Sunday would be Rosh Chodesh. Which can sort of explain (but not really) why without a Sanhedrin, we have Rosh Chodesh on both Shabbat and Sunday.

Astronomical molad is not relevant with- out a Sanhedrin; average molad is. And this month they are very close to each other. What this translates to in practice, is that Sunday night is the first op for Kiddush L'vana according to Minhag Yer.

Rosh Chodesh Stats: Rosh Chodesh falls on Shabbat either twice (58% of the time) or three times (42% of the time) in a year. Rosh Chodesh Tammuz will be Shabbat (and Sunday) 32% of the time. (Rosh Chodesh Kislev and Sivan never fall on Shabbat. All the other months do, from time to time.)

Lead Tidbit
Then, and Soon Bimheira V'yameinu, Amen
An almost practical review of a favorite possible situation, which gives us pause to think, and something to pray for with renewed vigor. (BET-BET-ALEF stands for Bimheira V'yameinu, Amen - speedily in our time.)

If we had a Sanhedrin (and the Beit HaMikdash) today... Picture this: TZFAT, Leil Shabbat Parshat Korach, Friday was the 29th of Sivan 5764. Your minyan just finished Mincha and Kabbalat Shabbat. It's 8:15pm and one of the guys is giving a five minute D'var Torah; Maariv at 8:20pm. You decide to duck outside for some fresh air instead of listening to the DT (the guy giving it is your friend and he tested it out on you earlier.) The air is crisp, the sky is clear, and you are looking towards the west where the recently set sun is changing the sky's color from pink to purple. Higher in the sky you notice the planet Jupiter, an evening star at the moment. Closer to the horizon, you spot a faint, small line of white, in the darkening sky. You realize that you might be observing the first visibility of the lunar crescent. You suspect this because today was the 29th of the month and you read in the Word of the Month box on page 2 of Torah Tidbits that the moon MIGHT be visible this evening. And then it's gone. You don't see it anymore, but when you were looking at it a moment ago, you were conscious of the possibility that it was the moon.

You daven Maariv, go home, and tell your story to your family. Your daugh- ter tells you (in a polite, respectful way) that you must go to Yerushalayim to testify before the committee of Sanhedrin for Kiddush HaChodesh. But it's Shabbat, you object, how can you get to Yerushalayim from Tzfat on a Friday night. Drive the car, she says. On Shabbat? Yes, on Shabbat. But I hurt my arm playing softball this afternoon and I don't think I can drive. I have a license, says your pride and joy. I'll drive you to the Sanhedrin.

And so it happens. Father and daughter drive to Yerushalayim on a Friday night - with complete permission of halacha, so to speak. He testifies in Sanhedrin. Whether his testimony is accepted or not is irrelevant to his halachic permission - actually duty - to travel to Jerusalem to testify. Both father and daughter have left the Shabbat boundary of Tzfat. Since that was done with halachic permission, their movements in Jerusalem are not restricted and they can walk (not drive - it's Shabbat!) to family or friends in the city to spend the rest of Shabbat.

What makes all of this even more amazing than it is already from the details of this tale, is the following fact:

Our friend from Tzfat only thinks he saw the L'VANA B'CHIDUSHA, the Moon in its newness. The first visibility of the Lunar crescent. He's not sure. Maybe it was a comet. Maybe a wispy cloud. Maybe it was the Moon. Maybe not. Meanwhile, in Yerushalayim, the members of the Sanhedrin Kiddush HaChodesh Committee have prepared for their Friday night duty of interviewing possible witnesses. They are armed with computer printouts and diagrams that accurately show them (not predict - show) exactly whether the Moon will be visible, exactly how high above the horizon, in what position relative to the recently set sun, what size and thickness it will be, for how long will it be visible.

In other words, unlike all other kind of testimony, where the witnesses supply facts that the judges do not possess, with Kiddush HaChodesh, the judges have the knowledge (they are required to know the details in advance) and the witnesses are not sure if they do.

Yet G-d, so to speak, graciously allows His Shabbat to be "violated", so that the People can fix their calendar in the preferred way.

This is the relationship that G-d "wants" to have with His people. But not during the period in Jewish History when our sins have resulted in exile and an erosion of the "infrastructure" of Torah life. Then, He has us use a cold calculation to fix our calendar, without our active participation in the process of setting up the calendar and establishing the cycle of Chagim.

When you next look at the Moon, ponder its beauty and its symbolic link to Bnei Yisrael. And say a little prayer for the Beit HaMikdash, Bimheira V'yameinu, Amen

Sedra-Stats
38th of the 54 sedras; 5th of 10 in Bamidbar
Written on 184 lines in a Sefer Torah (ranks 32nd)
13 Parshiyot; 7 open and 6 closed
95 p'sukim - ranks 39th (9th of 10 in Bamidbar)
1409 words - ranks 36th (9th of 10)
5325 letters - ranks 35th (9th of 10)
Above average in words & letters per pasuk. Korach is a short sedra with fairly long p'sukim

Mitzvot
9 mitzvot of 613; 5 positive and 4 prohibitions

Plus... Maftir for Shabbat Rosh Chodesh written on 133 lines, consisting of 2 parshiyot (both open), 7 p'sukim, 94 words, 388 letters, 2 mitzvot (both 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 - 13 p'sukim - 16:1-13
[P> 16:1 (19)] "And Korach took". Commentators suggest different meanings for this phrase:
Korach took himself away from Moshe and the mainstream population, to challenge Moshe's authority;
Korach took some of his fellow Leviyim and some Reuvenites with him in his rebellion against Moshe;
Korach "took with words" (i.e. persuaded) others to join his rebellion;
Korach "took apart" - split people between himself and Moshe.

Korach is identified as the son of Yitzhar, grandson of K'hat, great grandson of Levi. It is quite unusual to identify biblical personalities that way. Rashi points out that the lineage mentioned in the pasuk stops before reaching Yaakov Avinu who foresaw Korach's wickedness and pleaded with G-d not to be included in the Torah's account of Korach's deeds. On the other hand, it reached back to Levi because Korach's being from Levi was the major factor involved in the whole episode.

Korach, Datan & Aviram and On b. Pelet (who backed out in time) challenge Moshe's authority. Korach enlists 250 men to publicize his/their "cause".

Ponder this... Korach was a first cousin of Moshe and Aharon. He felt slighted by the fact that both top positions - the leadership and Kohen Gadol-ship - went to two of his uncle Amram's sons (Moshe & Aharon) and the leadership of the K'hat family went to another cousin, the son of Korach's father's younger brother - Elitzafan b. Uziel. Korach found sympathy for his cause within the tribe of Reuven because Reuven himself was passed over for the leadership (which went to Yehuda), the birthright (Yosef received the double portion of the firstborn in the form of the tribes of Efrayim and Menashe) and the Kehuna/Leviya went to Levi. This is not to whitewash Korach's actions, but to show some of his motivation.

Moshe proposes a test - both Aharon and Korach's people will offer incense before G-d and G-d will indicate whom He chooses. Moshe tries to talk Korach out of his fight by telling him that being a Levi is special - why show dissatisfaction and ingratitude by seeking more?

Moshe then calls for Datan & Aviram, but they arrogantly refuse Moshe's summons.

SDT Sources tell us that Korach taunted Moshe Rabeinu with two mocking questions - A talit made completely of T'cheilet, does it require Tzitzit (with the T'cheilet strand)? A house filled with Torah scrolls, does it require a mezuza? Both questions pointed to the same argument: A Nation of holy people, people who heard G-d's Voice at Sinai, do they require holy leaders? The basis of suggesting the talit question is the juxtaposition of the Korach episode to the portion of Tzitzit at the end of last week's sedra. The Kli Yakar suggests that the mezuza question is alluded to by the description of Datan & Aviram arrogantly standing at the doorway of their tent and mocking G-d's commandments and Moshe's leadership.

The answer, by the way (or maybe not just "by the way"), is that Tzitzit with T'cheilet is required of every four-cornered garment, even one made totally of T'cheilet wool. And a dwelling (and many other types of rooms) requires a Mezuza, regardless of how many Sifrei Torah are in the room.

Levi - Second Aliya - 6 p'sukim - 16:14-19
Datan & Aviram, two people with a long record of evil behavior, com- pounded their wickedness with the unpardonable affront to the Land of Israel by referring to Egypt as "the land flowing with milk and honey" that Moshe took us out of, to "kill us in the wilderness".

Moshe angrily asks G-d not to accept the incense offerings of Korach's group. Moshe then reiterates the challenge to Korach. Korach gathers the People to witness the "showdown"; the 250 people and Aharon will each have the special vessel onto which they will place a glowing coal, onto which they will put the incense and they will all be standing at the entrance to the Ohel Mo'ed. G-d's "glory" was revealed to the People.

SDT The Gemara tells us that when Korach challenged Moshe's authority, it was the Sun and the Moon that appeared before G-d and said: If you side with the son of Amram (i.e. Moshe), then we will continue to shine; if not, we stop shining. What is the significance of this statement from the Gemara? One commentator points out that the Sun and the Moon were originally of equal greatness, and the Moon was diminished because "two kings cannot rule with one crown". This was exactly one of the problems with Korach's arguments, so the Sun and Moon were particularly appropriate participants in this issue. Notice that not only must the sun acknowledge the situation, but so must the moon. Korach's downfall was his lack of acceptance of a moon-like role.

For the last "chunk of time", our Aliya-by-Aliya Sedra Summary has included PARSHA layout of the sedra, as well as the breakdown by Aliya. It should be easy to notice that most Aliya breaks happen at Parsha breaks. This would be reasonable to expect. When an Aliya break occurs in the middle of a parsha, and more so, in the middle of a small number of p'sukim that are telling us one episode - then we can pause for a moment and try to see if our attention is being called to something specific.

The Aliya-break between Kohein and Levi comes right in the middle of the confrontation between Moshe and Datan & Aviram. Rabbi Sholom Gold pointed out that the break separates a reference to Egypt as a land flowing with milk and honey with a reference to Eretz Yisrael with the same description. These need be separated, just as one would say L'HAVDIL. (Rabbi Gold pointed to another example of the L'HAVDIL manifest as an Alilya break.)

Or maybe... When an Aliya break occurs, it gives us - the people who are listening to Torah Reading - pause to reflect on what just "happened". Our attention is drawn to the last pasuk or so, and we can focus on it while the Oleh is saying his after-bracha and while the gabbai is calling the next person to the Torah (and blessing the one just finished).

Datan and Aviram had just called Egypt a land flowing with milk and honey. They mocked G-d (Who uses that term for Eretz Yisrael), they mocked Moshe, and they mocked Eretz Yisrael. As terrible as the Meraglim were with their report and recommendation about Eretz Yisrael, at least they acknowledged the beauty and specialness of the Land. One has time during the Aliya break to be justly enraged by the behavior of Datan and Aviram... and perhaps by those Jews today who echo their sentiments.

Shlishi - Third Aliya - 24 p'sukim - 16:20-17:8
[S> 16:20 (3)] G-d tells Moshe and Aharon to separate themselves from the rest of the People so that He will destroy them. Moshe - even while being upset in the extreme with the challenge to his own integrity - pleads on behalf of the People before G-d, asking Him not to punish the multitude because of the sins of an individual.

[S> 16:23 (13)] Moshe warns the People to separate themselves (physically and psychologically) from Korach and his followers lest they be included in the punishment to come. Moshe declares that all will know that G-d has sent him to do all that he does. If these wicked people shall die in a similar manner to others, then G-d has not sent Moshe. But if G-d will "provide" a new creation and the earth will open its mouth and swallow Korach and company and all that belongs to them, then all will know that these people have truly rebelled against G-d. As Moshe finished these words, the earth beneath them split, opened and swallowed all with Korach. (Implication from the p'sukim is that the People did not actually die but left this world in this unusual and miraculous manner.) The People shouted in panic when they witnessed what was happening. A Divine fire consumed the 250 incense offerers.

[S> 17:1 (5)] G-d tells Moshe to tell Elazar b. Aharon to collect the fire-pans and scatter the burning coals. The copper from the pans was to be used to plate the Mizbei'ach as a reminder that a non-Kohen must not attempt to usurp the Kohen's authority. In general, the Torah warns us not to be like Korach and his gang, and not to suffer their fate.

[P> 17:6 (3)] The next day, the People, fearing retribution, complained against Moshe for killing (part of) G-d's Nation. G-d's Cloud descended upon the Ohel Mo'ed and Moshe and Aharon went there for instructions.

SDT The earth not only swallowed Korach's gang, but their possessions as well. The message, says IMREI SHEFER, is that one's wealth often causes a person to be arrogant. This, in turn, leads sometimes to challenging authority. The people's possessions were not innocent bystanders, so to speak, to Korach's rebellion, they were the instigators.

Note that in Korach's rebellion we see not only two punishments, but two very different kinds of punishments, which, in turn, reflect the types of sin. Datan and Aviram and their ilk were plunged down into the bowels of the Earth. But the 250 K'toret-offerers, they were honorable people. They were godly. The Torah testifies to that when we are first introduced to them. They honestly believed that they were making proper offerings to G-d. Otherwise, they would not have risked their lives. They must have been surprised to have failed! Their sin was reaching TOO high towards the Divine. And their punishment was to be struck down by Divine fire (as had been Nadav and Avihu).

Here's another thought... Moshe was chosen by G-d to lead the people. True. And he will always be on a higher level than the rest of us. We, not G-d, elevated Moshe even higher. We decided that we did not want to hear the "Voice of G-d" anymore and we requested that Moshe tell us what G-d wants of us, and we would comply. Originally, G-d spoke to all of Israel. That was the plan. And that put all of Israel on the level of prophecy. With Moshe as the chief prophet. We forfeited our direct communication with G-d, and we made Moshe the ONLY prophet. (Let's not complicate the issue with the 70 elders who shared Moshe's prophecy, like candles that are lit from a single burning candle.)

The Gemara says that the "deal" that the People of Israel made at Sinai concerning not having direct communication from G-d, was an irrevocable, forever deal. Korach wanted to change his mind. Perhaps he was no longer confident that Moshe could actually bring the People into Eretz Yisra'el, after the whole Meraglim fiasco. The merit of this theory is that it balances the motivations of Korach's gang. Datan and Aviram were BAD. The K'toret bringers were not necessarily evil. Probably not.

R'vi'i - Fourth Aliya - 7 p'sukim - 17:9-15
[S> 17:9 (7)] Once again G-d "suggests" that He destroy the People. This time Moshe does not plead with G-d on their behalf but immediately instructs Aharon to burn incense on coals from the Altar and that he should pass among the People to stop the plague that had already begun. This quick action stopped the plague which had already claimed 14,700 lives, not counting those who perished in the Korach incident.

Sometimes, in times of trouble, Moshe prays to G-d extensively. His prayer after the Sin of the Golden Calf is an example of long prayer. We can even say that it was a prayer that lasted 40 days and nights. When Miriam was stricken with Tzora'at, Moshe uttered a short 5-word (11 letter) prayer for her wellbeing - KEIL NA R'FA NA LAH. And at this point in Parshat Korach, Moshe senses that prayer will not work - swift action is called for.

Another way to look at this is that "And they fell on their faces" means they had no prayers to offer. This told them that disaster (the plague) will immediately follow and therefore they acted immediately to stop it.

The Torah speaks of the 10 times we "tried G-d's patience" in the Midbar. This is one of the items we are supposed to always remember. Avot 5 mentions this among its series of tens. Let's take a look at three of the times - the Sin of the Golden Calf, the Sin of the Spies, and Korach's rebellion.
CHEIT HA'EIGEL resulted in the deaths of the actual perpetrators (3000 men), but the rest of the People were basically forgiven after Moshe's pleading.
The spies themselves were killed, the adult male population was banned from entry into Eretz Yisrael, and were to die out in the course of the 40 years of wandering. It might not sound like it, but the people were basically forgiven for this too (but with harsher punishment).

In contrast, the 250 incense offerers were consumed by fire, Korach, Datan and Aviram and their people, house- holds, and possessions were swallowed up by the Earth, and for complaining in the aftermath of the Korach rebellion, a plague erupted and claimed 14,700 lives "on the spot". The plague was "contained" by Moshe's swift actions. A heavy price was paid for the Korach fiasco.

Combining different ideas in the commentaries, we can suggest the following: The Sin of the Golden Calf represents sins against G-d. He can be, and often is, most forgiving for that kind of sin. The sin of the spies was an affront to Eretz Yisrael. This, so to speak, G-d considered a graver sin, and was less forgiving. Korach's rebellion was directed against Moshe. It was a BEIN ADAM L'CHAVEIRO issue. These are the kinds of sins that G-d is least willing to forgive.
The same observation has been made in comparing the Flood, which came as a result of a breakdown in society, with the Tower of Babel, where people united to rebel against G-d. The punishment was much less severe in that case.

Chamishi - Fifth Aliya - 9 p'sukim - 17:16-24
[P> 17:16 (9)] G-d tells Moshe to speak to the People and take a staff from each of the tribal leaders, the staff to be inscribed with the leader's (or tribe's - dispute) name. Aharon's name was to be inscribed on the staff of the tribe of Levi. The staffs were to be placed in the Ohel Mo'ed. The person whom G-d shall choose, his staff shall blossom; this manifestation of G-d's choice shall hopefully put an end to the complaints and confusion of the People. The People did as instructed and the staffs were placed in the "Tent of Testimony" overnight. On the following day, Aharon's staff had blossomed. Moshe showed the staffs to the People and each tribe took its staff back.

G-d's choice of almond is significant. The almond is the fastest tree to develop flowers, buds, and fruit. Those who challenge to status of the Kohanim were dealt with very swiftly. The people seemed to have felt the speed with which G-d dealt with the rebels and it devastated them (as mere observers).

Shishi - Sixth Aliya - 24 p'sukim - 17:25-18:20
[P> 17:25 (2)] G-d tells Moshe to return Aharon's staff to the Mishkan as a reminder to the People not to rebel or complain. Moshe does as instructed.
[P> 17:27 (2)] The People express their feelings of despondency and fear of Divine punishment for their various lapses.

[S> 18:1 (7)] G-d reiterates that the Kohanim and Leviyim hold special positions and have the responsibility to avoid risking their lives by over- stepping their bounds.

Leviyim are required to guard the Mikdash [388,A22 18:4] (Honor guard). [In fact, there were 24 watchposts, 21 of which were manned by Leviyim; three were within the Beit HaMikdash and were manned by Kohanim.] Kohanim and Leviyim are forbidden to perform each others sacred tasks [389,L72 18:3]. A non-Kohen/Levi may not work in the Beit HaMikdash [390,L74 18:4]. It is forbidden to disregard the obligations of the Beit HaMikdash honor-guard [391,L67 18:5].

[P> 18:8 (13)] The Torah next lists several gifts that are given to the Kohen - the meat of certain korbanot, t'ruma, bikurim, consecrated objects, the firstborn of kosher farm animals and the redemption/exchange for a firstborn donkey. Firstborn humans are to be redeemed for 5 silver shekels [392,A80 18:15].
Firstborn cow/goat/sheep may not be redeemed [393,L108 18:17], but must be brought as a korban within a year (if unfit for the Altar, the b'chor is the possession of the kohen without restrictions). All gifts of the kehuna (24 in number) are for Aharon and his descendants in perpetuity. However, the Kohen does not receive a portion of land in Israel. (This is the basis of the complex intertwined relationship between kohen and non-kohen.)

MitzvaWatch
Human firstborns MUST be redeemed. Even though the text of the Pidyon HaBen ceremony calls for the kohen to ask the father of the baby which he prefers, his son or the 5 silver coins, the father may not opt for the money.

The firstborn of a donkey SHOULD be redeemed, but there is a fallback mitzva, frowned upon but nonetheless on the books and available - namely, to destroy the animal It is an option, but it is wasteful (and probably cruel).

The firstborn of a kosher domesticated farm animal (cow, goat, sheep) MAY NOT be redeemed.

No other firstborns have sanctity and mitzvot associated with them. Not horse or camel, not deer and antelope, not cat or dog or bird, etc. We do not generalize these mitzvot by saying that the Torah was just using an example. How do we know that these mitzvot are specific? The Oral Law.

Sh'vi'i - Seventh Aliya - 12 p'sukim - 18:21-32
[S> 18:21 (4)] The Levi is to receive tithe (a tenth of produce) from all Israelites. (The 10% is to be taken AFTER the T'ruma was taken off for the Kohen, which is about 2%.) This is his due in exchange for his work in the Mikdash. Leviyim also do not receive land (except for 48 cities around the country); their role is that of a spiritual functionary. They receive Ma'aser in lieu of a portion of land.

The service of the Leviyim in the Mikdash constitutes a positive mitzva [394,A23 18:23]. So too it is a mitzva to give Ma'aser Rishon to a Levi [395,A127 18:24].

[P> 18:25 (8)] In turn, the Levi is commanded to give a tenth of his tenth to a kohen [396,A129 18:26]. This is known as T'rumat Ma'aser or Ma'aser Min HaMa'aser. This mitzva is performed in a technical way now- adays in Eretz Yisrael to permit the balance of the produce to us.
Notice that Korach is part story and part mitzva. Pretty differentiated, but definitely interrelated, as we've been saying. Note too the very sobering ending of the sedra. The Korach story is depressing enough, but as a once- upon-a-time, a long time ago, we can keep our distance. Not so the mitzva-content of the sedra. There's no fooling around. We don't do these mitzvot, we die. Keep the mitzvot and we will not die. Very strongly put. It partially means, learn the Korach lesson, because it isn't just a story - it applies to each of us.

Maftir (2nd Torah) - 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot (sacrifices) in the Mikdash. Since the two Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh.

The reading of the Shabbat Musaf and Rosh Chodesh Musaf as Maftir on Shabbat Rosh CHodesh is probably more than the abovementioned fact that the readings are consecutive in the Torah. Shabbat Rosh Chodesh is not just a coincidental occurrence of the calendar. Shabbat and Rosh Chodesh each manifest an important concept - that of the Sanctity of Time. But they don't say it the same way. Shabbat was and is sanctified by G-d. The Jewish Calendar is sanctified by the People of Israel. When the two days - Shabbat and Rosh Chodesh - come together, they join their voices and make a statement that is perhaps greater than the sum of its parts. It is not Shabbat and Rosh Chodesh; it is Shabbat Rosh Chodesh.

Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat-Rosh Chodesh, the last chapter of Yeshayahu, preempts the regular Haftara (usually). The obvious reason for the choice is found in the next to the last pasuk, which mentions both Shabbat and Rosh Chodesh. This pasuk is reread after the last pasuk, so that the book of Yeshayahu - and this Haftara - can end on a bright note. This chapter, as all chapters in Yeshayahu from 40 and on, contains a message of consolation. Specifically, this chapter tells us that G-d cannot be contained in the physical Mikdash, nor is He interested in sacrifices that are not offered with sincerity. This message is appropriate all the time, and the association with Shabbat - week in and week out - Rosh Chodesh - month in and month out, fits.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 239 (part one) • Laws of the Firstborn Son (Primogeniture)
In England and many other countries which have monarchs, the next ruler is usually decided by the rules of primogeniture, that is the oldest son takes the throne. In halacha, primogeniture means that the estate of the decedent who left sons, the son who is the firstborn takes a larger portion than the other sons.
Firstborn does not merely mean that he is the oldest, for in addition to being the oldest, he must also be the firstborn of the father.

The Torah states (D'varim 21:15-17):

lf a man will have two wives, one beloved and one hated, and they bear him sons the beloved one and the hated one, and the firstborn son is the hated one's; then it shall be that on the day that he causes his sons to inherit whatever will be his, he cannot give the right of the firstborn to the son of the beloved one ahead of the son of the hated one, the firstborn. Rather, he must recognize the firstborn, the son of the hated one, to give him the double portion in all that is found with him; for he is his initial vigor, to him is the right of the firstborn.

It is seen from this that the firstborn has a special portion of the estate of his father, that of primogeniture.

This lesson and the next lessons describe this special portion. I have divided these lessons into several parts, (1) Who is a firstborn? (2) How does he prove he is a firstborn? (3) What portion of the father's estate does the firstborn receive? This last topic deals with those items to which the laws of the firstborn do apply and to which they do not apply. In these lessons, the first born is designated as “Reuven” and the father as “Yaakov”.

Definition of a first born
Primogeniture is the halachic provision whereby a firstborn, if a male, receives a special portion of the estate of his father. For the purposes of primogeniture, the firstborn is the firstborn to the father, whether or not he is also the firstborn to his mother. For example, his mother was married to her first husband and had children with her first husband. The first husband divorced her or he died. She then married Yaakov who had no previous children, and has a child, Reuven, by Yaakov. Such child, Yaakov's first, is Yaakov's firstborn for the purposes of primogeniture, although he is not the firstborn of his mother. (The Torah com- mands that a firstborn son must be redeemed by paying five silver coins to the kohen (Sh'mot 34: 19). For this purpose the firstborn is the one who is firstborn to the mother, although the son is not necessarily the firstborn to his father.)

The firstborn receives a primogeniture share only if he is the firstborn to the father and only from the father's estate. He does not receive a primogeniture share of his mother's estate even if he is her firstborn and also the firstborn of his father. He receives a portion of his mother's estate equal to that of her other sons.
In order to be the one whom the halacha recognizes as the firstborn, he must be born while the father is still alive. For example, the father died while his wife was pregnant. After the father died, his widow gave birth to twin sons, one of whom was born first. The rules of primogeniture do not apply to him. Or, when it was possible for a man to have two wives, the husband had two wives. When the husband died, both wives were pregnant, and one of them gave birth to a son and then the other gave birth to a son. The rules of primogeniture do not apply to the son who was born first. For the purpose of these laws the word "born" means that his forehead emerged from the womb while the father was still alive.

Yaakov had two wives, Leah and Rachel. Leah conceived first but Rachel gave birth first to a boy, Reuven. Reuven is the firstborn. There is an opinion that if the father was in a coma when Reuven was born, and died without recovering, Reuven is not considered the firstborn for the purposes of these lessons. The verse says that the father "must recognize the first- born" and if he is in a coma he cannot recognize him.

Assume that the first baby born to the father is a toomtoom, a person whose genitals are not visible and whose sex is not (readily) determinable. Although his gender cannot be determined, he is in reality either a male or a female, not a third gender: (There is an opinion in the Talmud that the toomtoom should be considered a third gender.) Since his maleness is not recognizable at the time that he is born, he does not become a firstborn for the purposes of primogeniture. This holds true even if there is a subsequent operation performed on him and it is then revealed that he was a male.

Reuven was the first child born to Yaakov after a prematurely born child to the same father, Yaakov, died within 30 days of birth. The halacha recognizes a premature child to be one born in other than the seventh or ninth month of pregnancy and who does not survive 30 days. Reuven is the firstborn of Yaakov for primogeniture purposes. Or, if a child was born to Yaakov in the ninth month of pregnancy but was dead when its head emerged, and Reuven is the next child born to Yaakov; Reuven is the firstborn for the purposes of primogeniture. If the first child was born in its ninth month and was alive when its head emerged, then Reuven, who is the next born to Yaakov is not considered his firstborn for the purpose of primogeniture.

The firstborn to Yaakov; Shimon was born by a C-section birth, and thereafter Reuven was born through a normal birth. Neither Shimon nor Reuven have the status of a firstborn in accordance with the laws of primogeniture.

Avraham is a proselyte, who before he converted had children with a non-Jewish woman; his firstborn with a Jewish woman after he converts does not have the status of a firstborn regarding primogeniture. The prior children follow the father's status and are his relatives as being non-Jewish because his wife was not Jewish. Since he had children who had the same status as he had, his firstborn child after he converts and has a child with a Jewish mother is not his firstborn child.

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
Covering the Blood
After ritual slaughter of fowl or non- domesticated animals, there is a Torah commandment to cover the blood: "And any person from the children of Israel or from the sojourner among you who shall trap prey from the beast or fowl which is eaten, and spills its blood, he will cover it with earth" (Vayikra 17:13). The com- mandment applies only to those animals that are called "beasts" (chaya), namely wild species such as deer or gazelle - precisely those that are typically trapped. Domesticated species - cows, sheep, and goats - are called "behema" and don't generally require trapping (See SA YD 28).

Rav Natan of Breslav presents a Chasidic explanation of this law that builds on a remarkable number of principles discussed in previous columns.

The main principle at work is the one which we mentioned in the column on ritual slaughter (shechita) as well as on salting meat and the prohibition of meat and milk: kosher animals are those which have a "neutral" aspect, which is susceptible to assimilation into holiness, and a completely bestial nature which can not be. The act of slaughter forcibly subdues the animating bestial nature; the remaining meat is a spiritually inert food, which is then permissible. However, the blood still embodies the original animal nature, for as the following verse reminds us, "for the spirit of all flesh is its blood". The blood of the slaughter is not eaten, and the blood within the meat is salted out.

These steps, slaughter and salting, are sufficient for domestic beasts. But they are not sufficient for game animals and birds. The reason is that the nature of these animals is not quite so bestial as that of domestic species such as cows, goats, and sheep. Making a spiritual distinction among animals is hardly surprising in itself; after all, most species of animals are much more bestial and are not permissible at all.

There are various ways in which we can explain or express the special advantage of game animals and fowl; the most intuitive is to point out that these animals have more freedom and independence than domestic beasts. Wild animals are completely free, while even domestic birds have the wherewithal for freedom in their wings. Our tradition esteems this natural free state; the Yaavetz writes that the reason we have to feed our animals before ourselves is because by domesticating them we have deprived them of their freedom to provide for themselves (Sheilat Yaavetz I:17). More precisely, wild animals obtain their sustenance directly from the Creator, without human intervention (See Rashi on Bereshit 8:11).

Consequently, the blood of these creatures doesn't embody a pure bestial nature but rather contains certain "sparks" of a higher, quasi-human nature, as our freedom and independence are salient features of our humanity.

The presence of these sparks of a higher nature in the blood, which is the spirit, of these beings, means that this blood requires interment (burial), just as a human body requires interment due to the fact that a bit of its previous human nature continues to inhere in it.

To elaborate further, as we explained in the column on burial, interment dignifies because it covers the shame of the body which was once the abode of the holy soul and is now reduced to a cadaver, and atones because once the body returns to the earth, it can then serve as the raw material for new life, as man was originally created from the dust of the earth. By the same token, "burying" the blood covers up the indignity of the still-dominant bestial nature of the blood, and atones by enabling the few remaining holy sparks to separate themselves and return to their source in holiness. - (Based on Likutei Halakhot Shechita 2:8)
“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)
Once again we have a prophet performing miracles for individuals rather than for the salvation of the nation. Although the two stories dealt with in this chapter both concern miracles done by Elisha, they differ from each other so radically that we have to deal with them separately. The first describes Elisha's deliverance from the creditor of a widow of one of the prophets and the other of his response to the chesed shown to him by the woman from Shunem. Interestingly, these are done without the text specifying that it was at the command of G-d. However, such humanitarian acts are taken for granted as one of the tasks of a prophet, based, like that of the blessings of the righteous, on them as pipelines for G-d's chesed for His creations.

The Midrash sees the woman who called to Elisha for help as being the widow of Ovadiah, chamberlain to Achav, who had disobeyed Jezebel by keeping alive in secret the prophets that she had ordered killed. The text describes him as one of the Bnei HaNivi'im, referring to the groups gathered around a prophet, originally Samuel. Such people, during the whole period of the first Temple, raised their religious and spiritual levels, until some of them are reported as prophets, albeit their names are unknown to us. It was the greatness of spirit of this woman that enabled him to hide and feed them despite the danger from Jezebel and despite the hunger of the drought. Now her creditor threatened to enslave her children as payment of his overdue debt and interest. Elisha answers her anguished call by instructing her to borrow all the jugs and vessels that she can and to pour the little oil remaining to her, into them without leaving the room and to pay off her debt thereby. Actually, the miracle could have been performed without these vessels but that would have appeared as a creation ex nihilo, something only possible for Hashem. The text uses the same words to describe the never-ending flow of oil that resulted, as it did regarding what his master Eliyahu had done for the widow from Tzarfat. However, there Eliyahu was beholden to the widow from Tzarfat for her hospitality despite her poverty, while Elisha was not. Furthermore, her hospitality is seen by our sages as a rebuke from Heaven to Eliyahu for bringing the drought and its subsequent hardships on Israel. Whereas here the miracle came not only as a testament to the woman's merit in her assisting the prophets of G-d but also as a Divine negation of the cause of her suffering.

According to Midrash Tanchuma, her creditor was Yoram ben Achav. Thereby he stands accused of three sins; all of them an abuse of the role of a king in Judaism.

Firstly he had lent Ovadiah money at interest in violation of the Torah's injunction; "You shall not lend him your money at interest" (Vayikra 25:37). "For lending money at interest Yoram died" (Tanchuma). Although there is no court-based death penalty for taking interest, yet he deserved heavenly justice since a king was supposed to encourage Torah observance amongst the people, not break the commandments himself.

Secondly, Ovadiah's poverty and therefore his borrowing the money in the first place flowed from the charitable acts involved in saving the prophets of Hashem from the king's mother. This meant that in taking the interest, Yoram was aiding and abetting the evil that she aspired to do; there is a liability for assisting doers of evil. This is a case of the children following the footsteps of their father and their punishment explain "visiting of the sins of the fathers on their children" (Exodus 20:5).

Thirdly, there is no provision for slavery as a penalty for non payment of debts. It is true that such payment is considered a mitzvah and as such is obligatory on debtors. This is symmetrical as the same Torah that commanded the creditor to extend loans, demanded that the debtor neither waste the money nor evade repayment. The bet din failing to get the creditor to waive his rights as an act of charity, has an obligation to seek out and sell the debtor's assets, allowing him only bare necessities; food for a year, work tools, the simplest of clothing for him, his wife and his children. This applied even in those cases where the debtor was poor and the creditor rich (Shulchan Arukh Chosen Mishpat 97). However, there is no halakhic provision for moving from this safeguard of the rights of the creditors, to their ability to sell debtors or enslave their families. This was simply an abuse of the king's power.

There is an interesting responsum from the Rivash dating to 14th century Spain that makes the halakhic objection against slavery for no-payment of debts quite clear, even though that right was safeguarded in the loan contract. After all, Hashem had said "You, Israel, are My slaves" to which the Sages added: "and not slaves to slaves". This has been seen as an objection against an employee binding himself to long-term employment that could be seen as servitude (Shulchan Arukh, Choshen Mishpat 333).

The actions of Yoram tell us about the social conditions in the Northern Kingdom of Israel; a picture that is clearly described by the prophet Amos who lived some 50 years after Elisha. "Because they sell the righteous for silver and the needy for a pair of shoes. They pant after [even] the dust on the heads of the poor and lay down beside the altars on clothes taken as pledges" (Amos 2:6-8).

This is the 41st installment in Dr. Tamari’s serieson “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] Torah from Nature
[8] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q Is it permitted on Shabbat to take hot food in a pan from an oven and transfer it to an insulated or thermal container to keep it warm?
A This response does not relate to use of an oven on Shabbat, which has potential pitfalls and solutions beyond our present scope. We are also assuming that the food is fully cooked.

Hatmana (insulating food) is rabbinically forbidden in two basic circumstances:1) when it takes place on Shabbat;2) even if the hatmana is done before Shabbat, if it is done in a medium where heat is being added (Shulchan Aruch, Orach Chayim 257:1). You refer to hatmana on Shabbat, so we will have to find situations where the prohibition of hatmana does not apply.

In order to be considered hatmana, the food or its utensil must not only be covered but must be surrounded relatively tightly by the insulating material (ibid.:8) on all sides (at least for Ashkenazim - Shemirat Shabbat K’hil- chata 1:66). Only then is it similar to hatmana in REMETZ (a mixture of sand and coals), the prototype of the prohibition. In some cases, an insulating container gives a relatively snug fit, while in others, the food’s container and the insulation does not come in such close contact. In the latter case, there is no problem. We will continue to look for solutions for cases that meet the general description of hatmana or are borderline.

The gemara (Shabbat 51a) cites Rashbag, who says that if one has moved food from the utensil in which it was heated into another one, he can do hatmana (that does not add heat) to the second utensil. It explains that since the person cooled down the food, we do not have to fear that he will now reheat it in violation of Shabbat, which is our usual fear. Thus, the following system should solve all problems. Before putting the hot food into the insulation, first transfer the food into another pan or container, using Rashbag’s leniency, which is accepted as halacha (Shulchan Aruch, ibid.:5).

But is our case a legitimate application of Rashbag’s leniency? An important machloket exists between the Rambam and Rashi whether Rashbag’s logic applies in a case where the food was moved to a second utensil without intention to cool it off. The Rambam (Shabbat 4:5) says that the prohibition exists only in the “kli rishon shenitbashel bo” (the utensil that the food was cooked in), without further distinction, as Rashbag’s statement implies. Rashi implies that there must be intention to cool off the food for the leniency’s logic to apply. The major poskim accept the Rambam’s view (Beit Yosef, OC 157; Magen Avraham 157:14; Mishna Berura 257:29). A possibly more stringent application is heated water that is poured into a thermos, where the transfer was done specifically to maintain the heat for as long as possible. Still, most poskim permit the matter based on the Rambam, as the hatmana occurs in a kli sheni (a utensil that was not on the flame). Additional factors are raised that might allow even Rashi to be lenient by a thermos (see Chazon Ish, OC 37:32; Igrot Moshe, OC I, 95; Minchat Shlomo II, 10).

We must consider whether our case is more stringent than that of a thermos. Liquids that are poured into a new utensil cool off significantly and are said to be in a kli sheni, where several halachic leniencies exist. However, many rule that solids (davar gush) maintain their heat, are not very affected by a kli sheni’s cold walls, and maintain the status of kli rishon (Shach, YD 94:30, arguing on Rama 94:7). Thus, one could claim that Rashbag’s leniency does not apply to solids, as in our case. However, the Rambam’s language (ibid.) implies and the Pri Megadim (MZ 257:5) states clearly that hatmana is forbidden only in the actual utensil where the food was heated and not in another utensil, even to food that is kli rishon (see Minchat Shlomo, ibid.).

In summary, if one wants to put food heated in an oven pan into a tight-fitting insulating container, it is necessary and sufficient to transfer it into another utensil before insulating.

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' Yoshe Ber of Brisk was once in St. Petersburg, where he was invited to a gathering of Torah scholars, including R' Itzele Peterburger. They began discussing various topics, and R' Yoshe Ber mentioned a question that had been posed by his son, R' Chaim. The question was a profound one, as was to be expected, and all discussed it at length, each offering his own answer. R' Itzele, though, sat by and did not say a word.

After they had discussed the question, R' Yoshe Ber offered R' Chaim's answer, and again there was discussion. Some supported; others tried to argue against it. Again R' Itzele sat in silence.

R' Yoshe Ber was surprised at R' Itzele's behavior, because he had the reputation of being an outstanding Torah scholar. When he returned to the inn where he was staying, he asked that R' Itzele's work, Pri Yitzchak, be brought to him. In it he found the same question that R' Chaim had asked and two answers, including the one given by R' Chaim. R' Yoshe Ber was astounded and remarked: "How great is the humility of R' Itzel."

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 must not forget that school gives us only a GENERAL education. After we have been taught in common with others, we must first begin the job of educating our PARTICULAR selves. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
When a word like CATERING is used in Hebrew, it is called a MILAH SH'ULAH, a borrowed word.
That's been the point of most of these MicroUlpan boxes - to present the official Hebrew words for many of those borrowed from other languages. HaAcademiya will probably never get rid of them all (including Academiya), but we will continue to share with you some real Hebrew words, especially when they aren't commonly used.
SHERUT HASADAH for example, is catering.
MASID is caterer (like our Howie, a.k.a. Chaim).
Notice the connection, of course, to SEUDA

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)

Our Sages viewed Korach's revolt as a controversy (machloket) that was not for the sake of heaven.(Avot 5:19).
Over the course of the last century, however, there was a machloket which appears to have been leshem shamayim. I refer to the issue of the proper Jewish response to the Zionist effort, to the opportunity afforded the Jewish people to return to Eretz Israel and rebuild Jewish society. Rabbi Joseph Soloveitchik saw a foreshadowing of this controversy in the conflict between the biblical Joseph and his brothers. He gives the following analysis:

With the founding of the Mizrachi movement in 1901, a bitter controversy engulfed Orthodoxy. The Religious Zionists sensed an ominous cloud on the horizon of the Jewish communities of Eastern Europe, an impending cataclysm led by the forces of secular- ism and anti-Semitism. A storm called modernity was sweeping away all the obstacles that stood in its path. In this world, all professions would be linked to an academic education and the centers of Jewish life would move to America and Israel. However, the opponents of this approach were blinded by the status quo in which the shuls and study halls were full and the traditional faithful constituted the bulk of the Jewish people. They saw only the dangers in modernity and none of its opportunities. Says the Rav: “In this controversy for the sake of heaven, between the biblical Joseph and his brothers, God ruled in accordance with Joseph that, ‘God did send me before you to preserve life’' (Gen. 45:5). In our own day, the Creator of the world has ruled like Joseph of 1901 who dreamed of a new land and new conditions. If the Joseph of 1901 had not paved the way to Eretz Israel it would not have been possible to transplant anew the world of Torah in the Holy Land.”

Surely 56 years of ingathering and growth of the Jewish State should be enough to convince those of us still tied to the gilded ghettos of America that their rightful place now is at the side of their brothers and sisters in Israel. “Shall your brothers go to war and will you sit here?” (Num. 32:6).
Rabbi Shubert Spero, 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
In the beginning of B'chukotai - before the Tochacha portion - we find many promises by G-d of the great things in store for His people - if we follow Him. One such promise is:
V'NA'TATI MISHKANI B'TOCHEHEM V'LO TIGAL NAFSHI ETCHEM:
And I will set My dwelling among you; and my soul shall not loathe you. Vayikra 26:11
Is it not sad that the Torah reports, this week, about Korach's rebellion - what in essence is a rejection of that significant promise.

VAYIKACH KORACH BEN YITZHAR BEN KEHAT BEN LEVI V'DATAN VA'AVIRAM B'NEI ELIAV V'ON BEN PELET B'NEI REUVEN:
These two p'sukim are G'matriya Twins, 3215. Gives each of us pause to think and choose - hopefully wisely.

[7] MA RABU MAASECHA HASHEM...
Viverridae
Among mammals is the order of meat-eating animals known as carnivores. Among the several families of carnivores are the viverrids, which are medium-sized animals with long bodies and relatively short legs. Their bodies range in length from 30cm to 1m. excluding the tail, which is usually moderately long. Weights range approx. 1-14 kg. Most species have relatively small heads with short, pointed or semipointed, erect ears and a relatively long, pointed muzzle. (The head is weasel-like; the body is more cat-like.) Most species have stripes, spots, or bands on their bodies, and their tails are often ringed with contrasting colors.

Their claws can be retracted. Most have perianal glands that produce a strong-smelling substance; in some species the odor is sufficiently potent to ward off predators. The secretion of these glands, called civet, is used as a perfume base and medicine. Viverrids include civets, genets, mongooses, suricates (a.k.a. meerkats, as is Timon in the Lion King series), and others. Civets are mostly nocturnal... mongooses are smaller members of the civet family... fierce, active hunters, feeding on a variety of ground-living animals, as well as eggs... The Indian gray mongoose, is known for its ability to kill snakes, including cobras... When attacking a snake, the mongoose provokes it to strike repeatedly, avoiding it by agile dodging; when the snake is exhausted the mongoose seizes its head in its jaws... Skill in evading the snake is learned... easily tamed and is often kept as a pet and a destroyer of household vermin... but very destructive... The meerkat or suricate is a social mongoose... living in large communal burrows and prey chiefly on insects and other small invertebrates.

[8] Divrei Menachem
Parshat Korach never fails to impress us with its relevance. For who has not borne the brunt of people’s pursuit of power? Who has not suffered from others’ jealous passions? Who has not been perplexed by the seeming contradictions to be found in our classical texts?

According to the Midrash, Korach sought to discredit Moshe’s leadership by publicly confronting him with the following question: “Why should a room filled with holy books need a Mezuza (which contains within it two texts from the Holy Torah)? By analogy, Korach was contending that, “All the congregation are holy” (Bemidbar 16:3): Why therefore single out anyone in particular? Like the holy books, each holy Jew has the potential to make a mark, to be a leader.
Korach was arguing for a share of Moshe’s authority. In his view, and that of his followers, it was not necessary for the Kohanim to take the lion’s share of the leadership; everyone (in a democracy) should have an equal chance of leading the people.

But, as the Lubavitcher Rebbe remarked, those very texts in the Mezuza proclaim the unity of G-d, in every appropriate place. They thus call our attention eternally to His exalted teachings. Similarly, the Jewish people need the appropriate leaders whose higher calling beckons us to Hashem’s service, at the appropriate time and place.
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 Musical Nisuch Hayayin
"How do we know that the Leviyim did not sing except 'over wine'? In the (Biblical) parable of Yotam son of Gideon it is written, 'And the vine said to them, 'Shall I leave my wine which rejoices G-d and man and go sway over the trees?' (Shoftim 9:13) And how may wine cause G-d to rejoice? When the Leviyim sing Tehillim during Nisuch Hayayin" (Arachin 11a).

The first reference in Tanach to an organized Levitical choir in the Beit HaMikdash is in the days of Chezkiyahu HaMelech during Bayit Rishon. II Divrei HaYamim (29:25–30) relates how this righteous king "set the Leviyim in the House of the Lord with cymbals, lyres and harps…" The Leviyim did not only play musical instruments but also "sang praises with gladness". Illustrations of musicians found in Egyptian tombs and representations excavated from Assyrian ruins graphically depict the musical instruments used in those days. In Bayit Sheini, the Leviyim stood on the Duchan, the step-like platform located between Ezrat Yisrael and Ezrat Kohanim further to the west. When the two daily T'midin were offered, a Kohein poured wine into a silver cup embedded in the southwestern corner of the Mizbei'ach. (But note Ma'asei HaKorbanot 2:1,2, the comments of R'ABaD and Lechem Mishna.) This wine libation is called Nisuch HaYayin and, at the time of pouring, the Leviyim sang Shir Shel Yom (Psalm of the Day) and played their music. Nischei HaYayin accompanied only Olot and Shelamim animal sacrifices.

The Levitical Choir consisted of Meshorerim (singers) accompanied by instrumentalists playing lutes, harps, lyres, flutes, and a cymbal. "They did not have fewer than two lyres nor more than six, they did not have fewer than two flutes nor more than twelve, they did not have fewer than two trumpets nor more than 120, and there were no fewer than nine harps and their number could be increased without end. There was only one cymbal" (Hil. Klei HaMikdash 3:4). The Mishna notes, "The flute was played on twelve days of the year… at the slaughtering of the first Korban Pesach (at the recitation of Hallel), the second Korban Pesach (which was offered on Pesach Sheini), Yom Tov Rishon of Pesach, on the festival day of Shavu'ot, and on the eight days of Sukkot. They did not play on a bronze flute but on a reed flute because its tone was sweeter. (The music) was concluded with only one flute because it made a pleasant finale" (Arakhin 2:3). But thought- less tinkering could lead to problems. As a result of being overlaid with gold, a "smooth thin pipe" lost its sweet sound. When the gold was removed, its sweet sound returned. A similar tale told how a cymbal "from the days of Moses" was "repaired" (Arachin 10b).

Every weekday, the Leviyim sang Shir Shel Yom twice; once during the Nisuch HaYayin, which accompanied the morning Tamid, and once again during the Nisuch HaYayin which accompanied the afternoon Tamid. During the Nischei HaYayin which accompanied the Shabbat Musafin, the Meshorerim sang selections from “Parshat Ha’azinu” (Devarim 32: 1-43) in a six-week cycle. On Shabbat afternoon they sang excerpts from Shirat Hayam (Shemot 15:1-18) and from the “Song of the Well” (Bamidbar 21: 17-20) in a three- week cycle (Rosh HaShana 31a). The Meshorerim sang their Shabbat renditions unaccompanied by musical instruments because the vocal singing was considered an Avoda and therefore permissible on Shabbat whereas the musical accompaniment was not considered an Avoda and therefore was not permissible on Shabbat (Sukka 50a,b). The voices of the Meshorerim were considered "sufficient" even if they were not accompanied by the musical instruments (Arachin 11a). The Leviyim sang Tehillim related to Rosh Chodesh and the festivals as the Musafin of these holidays were being offered (Sukka 55a, Rosh HaShana 30b). Leviyim residing outside of Jerusalem were also expected to participate when called (Ta’anit 4:2). Yalkut Shimoni quotes an ancient Midrash which almost "justifies" the judicial murder of Nabot the Jezreelite by Queen Jezebel wife of King Ahab (I Melachim 21). The Midrash relates that Nabot was a Temple singer. When he went on pilgrimage to Jerusalem, he attracted many people to the Mikdash by the sweetness of his voice. Once he refrained from ascending to Jerusalem and then the wicked queen initiated her devious machinations which were to end in Naboth's death (Yalkut Shimoni, Melachim, 221).

The Mishna preserves a description of the Levitical choir, instruments in hand, waiting for the signal to begin.

“They gave him the wine for the libation and the S’gan (adjutant Kohein Gadol) stood beside him at the corner horn of the Mizbei'ach with scarves in his hand. Two Kohanim stood by the (marble) 'table of the fat pieces' (one of two tables located between the ramp south of the Mizbei'ach and the Bayit) with two silver trumpets in their hands. They blew a prolonged blast, a quivering blast and again a prolonged blast. Then they came and stood by Ben Arza (the choirmaster) – one at his right hand, one at his left. When the Kohein bent down to pour the wine libation, the S’gan waved the scarf as a signal, Ben Arza struck the cymbal and the Leviyim burst into song. When the Leviyim reached a break in the singing, they blew a prolonged blast on the trumpet and the people in the Azara prostrated themselves. At every break they blew a prolonged blast and the people would prostrate themselves" (Tamid 7:3). The eye- witness Ben Sira upon beholding the glory of the Nisuch Hayayin rhapsodizes:

He stretched out his hand to the libation cup
And poured out the blood of the grape:
At the foundations of the Altar he poured out
A sweet-smelling savour to the Most High, the King of all.
Then the sons of Aaron gave a shout;
They sounded forth on trumpets of beaten work:
They made a great sound to be heard
As a memorial before the Most High.
Then all of the people hastened together
And fell to their faces, to the ground
To bow in homage to their Lord
To the Almighty, G-d Most High.
The singers than praised with their voices,
Sweet was the melody made with the greatest sound.
And the people besought the Lord Most High
In prayer before the Merciful One,
Until the order of the Lord was completed
And they had perfectly completed His service….
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
Let's do more on the SH'VA that starts out NA and then gets NACHed, but doesn't cause the DAGESH in the following letter (one of BET, GIMEL, DALET, KAF, PEI, and TAV) to be restored.
The following way of explaining the situation is based on a fax from YL, but it isn't a certainly that he would approve on the way it is presented here. (But maybe he will.)
Let's use a word from the end of Parshat Sh'lach, which is also the third passage of the SH'MA.
...U'Z'CHARTEM ET KOL MITZVOT HASHEM... (Bamidbar 15:39)
Without the conjunctive-VAV, the word is Z'CHARTEM, and the SH'VA under the ZAYIN is a SH'VA NA. Con- sequently, the DAGESH in the KAF drops out, leaving us with a CHAF.
The conjunctive VAV would ordinarily be voweled with a SH'VA. But the ZAYIN already has a SH'VA and you can't have a word starting with two SH'VAs. So the VAV changes to a SHURUK, which under other circumstances is considered a major vowel, but not in this kind of situation. It behaves like a minor vowel would, and takes the ZAYIN/SH'VA to itelf, to com- plete a "closed syllable". And, in doing so, the SH'VA changes from NA to NACH. UZ-CHAR-TEM are the syllables of the word now. Not U'Z'CHAR-TEM.
Following a SH'VA NACH, the CHAF should get its DAGESH back. But it doesn't, because the SH'VA is not a "real" SH'VA NACH. It is a SH'VA NA that was changed into a SH'VA NACH. It sounds like a SH'VA NACH. But it does not restore the DAGESH to the following BEGED KEFET letter.
Some people call this SH'VA a SH'VA M'RACHEIF - let's render that as a SH'VA that can't make up its mind what kind of SH'VA it is, and displays the NACH property of closing off a syllable and not adding any vowel sound to the letter under which it is. But it behaves like a SH'VA NA in that a BEGED KEFET letter that follows it has no DAGESH. It seems that DIKDUK purists don't recognize a third SH'VA, but explain it in a similar way, saying that this NACH was changed from a NA and does not behave like a purebred SH'VA NACH - as explained earlier.
There's more to this issue. Stay tuned.

Parsha Pix
Upper left: split-ground earthquake scene. Next to fire. Korach and his gang meet their end in one or the other (some say Korach got both).
Upper right is a guard at his post - Leviyim.
5 coins are for Pidyon HaBen.
In the center of the PIX are the barren staffs of the tribes surrounding the flowering staff of Aharon (of the tribe of Levi).
Top-middle is a gift, representing the gifts of the Kohen and Levi as found in the sedra.
Below the guard is an example of one of the MATNOT K'HUNA. It stands for the tenth part of the tenth part that the Levi must give to a kohen from the Maaser he receives (from Yisra'eilim).
Lower right: lamb in a baby carriage, B'CHOR B'HEIMA T'HORA.
Earth with a mouth - PI HA'ARETZ.
Cow and bee are for the Land flowing with milk & honey.
Negated donkey is from Moshe’s statement (and Shmuel’s statement - but not this year; it is found in the regular haftara of Koracvh.)
That leaves the PPP (visual TTriddle) in the lower left corner of the ParshaPix..

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 (SH'LACH) TTriddles:
[1] Band one vote
[2] His father's memory is a little fuzzy
[3] Efrayim's temporary replacement
[4] No one knows his father
[5] the missing champ from the Big 10 dropped the ball
[6] one visual riddle from the Parsha Pix Puzzle

And the envelope, please...
[1] Each of "band" and "one vote" are preceded by the words "one man", giving ISH ECHAD ISH ECHAD, a phrase that appears in SH'LACH and 3 times in Yehoshua.
[2] SHAMU'A, the scout from Reuven. His father's memory, not the memory of his father, by his father is "memory a little fuzzy", viz. ZACHUR.
[3] Yosef's first two two sons, as tribes, are almost always presented in the Torah one after the other and as Yosef's children. The list of the Meraglim is a notable exception, with only Menashe identified with Yosef. SDT in last week's TT explained that DIBA RA'AH connected Yosef and Menashe, but Efrayim's Yehoshua bin Nun was kept apart. Temporarily taking his place as one of Yosef's sons was the scout from Yissachar, Yig'al ben Yosef.
[4] Zevulun's scout Gadi'el. His father was SODI (secret).
[5] All right, this one is more convoluted than usual. Champion is ALUF, same root as the letter ALEF. The last word in B'midbar 15:24 is missing an ALEF. The Big Ten is the large YUD in 14:17. And the dropped ball is the MAPIK (dot) missing from the HEI in 15:28 (and another in 15:31).
[6] The earth-moving machine (what we used to call a steam shovel) refers to what spying out the land is called in the haftara, viz. LACHPOR ET HAARETZ, to dig the Land.
In the OU's web-publication Shabbat Shalom, there was a question (submitted weekly by the TT editor) about SENDEE, SENDEE; SENDEE, SENDER. Reference is to KALEV and YEHOSHUA, who, in Parshat Sh'lach were both SENDEEs to spy out the Land, and in the haftara, KALEV was one of the two SENDEEs and YEHOSHUA was the SENDER.
MetFanMac, an on-and-off TTriddles solver, is due for some TTriddles prizes. Please be in touch.

This week's 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

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NESTO Native English-Speaking Teen Olim
Hello to all the persistent readers of this column: here we are with what we did this past week at NESTO. Last week Senior had a pe'ula by NESTO's future madrichim, Raanan and Itamar, we enjoyed the movie "Memento" and discussed the true meaning of it; it was very interesting. Senior plus had a very meaningful talk by Tanya who spoke about an experience which changed her life. In her own words, "you see it's not about what happened rather what we're going to do about it. I look at life and see it as a game of Rush Hour. A thinking game where you're stuck in a maze, with obstacles in your way. The maze is a parking lot and the obstacles are the cars. You are a small red Uno... a you flip through the cards in each level, you find it gets harder and harder... That's how I see life... Hashem always tests us, each test bringing us one step closer... some people's "beginner" cards are other people's "expert" cards... Each on his own level... May our neshama shine a light in the darkest times...
And as for this week, NESTO's madrichim gave their last Tuesday pe'ula of the year. Senior NESTO had an activity in Gan HaPaamon where the kids had an opportunity to ask each other questions and got to know them better. Senior Plus had their final regular Tuesday event as well, which taught a very important lesson "to try to learn from everything"... After that we had movie and song trivia... All in all, we learned a lot... Also best wishes of Happy Birthday to Devorah Levinne, Lisa Mintz and Ariel Woolf AD 120 to you all.
Upcoming (maybe): Sunday, June 20, talent show... Tue. Jun 22 Senior Plus Talent show. June 25-26 Senior and Senior+ Friday trip followed by the end-of-year Shabbaton. June 28 End-of-year event starting with "chesed" - painting an old age home. The rest of the event TBA. 4th of July - 2-day trip to EILAT... more details 052-552-2443... Horseback riding on July 9... one-day field trip in EIN GEDI - July 13... Rishon L'tzion Superland on July 18... All programs are IY"H and how many NESTOers sign up. Remember to call Tanya: 052-552-2443 and have another great shabbos...
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Sundry
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was is
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TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. At your service 9:00am-1:00pm, Sundays to Thursdays. Call Batya at the Israel Center Travel Desk, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
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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: Sunday, June 27th, Check-in at Center 2:00pm,Leave Center 2:15pm promptly • Returning 7:00pm (approx.), with Nachman Kupietzky, See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, Limited to 25 people • 60nis (70nisš non-members) • must pay in advance

Tiyul to the Ancient Aqueducts to Jerusalem that supplied water to the Temple and other parts of the city from the Second Temple period until modern times, We will see the low level aqueducts mainly as it goes through the Armon Hanitiziv tunnel and upper level aqueducts along the Hebron road, Our licensed archeological and tour guide is Yaakov Billig, former director of the Archeological Excavations of the western Wall, Monday, June 21st, Leaving from the Center at 1:00pm, returning approx 6:00pm, 45NIS (55NIS non-members) per person - reservations required , Shulamit's tiyulim are always treats; Come - You will surely enjoy her declicious sweets!

By Popular Demand... a Dream Vacation Come True - Kibbutz Ein Gedi for a wonderful vacation in the only Botanical Gardens in the world that has people living in it, 5 days - 4 nights: Sunday, June 27 -Thursday, July 1, '04, Leaving Sun. 10:30am returning Thu. afternoon - shorter stay possible, Sumptuous Breakfast Buffet and Meat Evening Meal, Full Buffet Lunch 30NIS extra per day per person, Hechsher Badatz, Rav Landau products - Mashgiach on the premises, Refrigerators, electric kettle, coffee, tea, cookies and crackers in each room, Free bathing at the Spa including mineral & mud baths Magnificent Magical Botanical gardens on premises A semi-Olympic indoor sweet water pool on the premises, Full and varied programs -Tiyulim to Nachal David, tour of the cactus garden Scholar-in-Residence, lectures, exercises, Prices are per person, dbl occ - half board (single occ. available), 259NIS per night for a 3- or 4-night stay, regular room (299 for deluxe room), 269NIS per night for a 2-night stay, regular room (315 for deluxe room), Transportation 35NIS each way, Call Batya (566-7787 ext. #249) to reserve • Prices go up on June 20th, Shulamit's tiyulim are always treats; Come - You will surely enjoy her delicious sweets!

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 asterisk

* Shalom Plaza, Neve Ilan, valid June 18-19, 25-26
This Shabbat and next: 795NIS per couple, F/B

Golden Tulip, Dead Sea, valid June 20-24
MIDWEEK: 695NIS per couple per night, H/B

Daniel, Herzliya, valid June 20-24
MIDWEEK: 795NIS per couple per night, B/B

* Sheraton-Plaza, Jerusalem, valid June 18-19, 25-26
This Shabbat or next: 1200nis per couple, F/B

* Kibbutz Lavi Guest House, valid June 18-20, 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

Le Meridien, Eilat, valid June 23-24
Round-trip flight & one night stay: 1275NIS per couple, H/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 TT623
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J.Abrams • Orthodox Union • Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center. "Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 29 Sivan - 6 Tammuz (June 18-25)

Friday
9:00am: (men & women) - Overview of Perek 4 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: 6:03pm, Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag • next 3 weeks - 6:05, 6:05, 6:05

Shabbat Parshat Korach, June 19, Shabbat Afternoon Shiur, 5:00pm: The Politics of Priesthood and the Waters of War, Guest speaker: Rabbi Yaakov Moshe Poupko, Mincha at 6:00pm

Motza'ei Shabbat Rosh Chodesh, June 19th, 9:30pm: Special shiur - variety of short topics - in honorof Shabbat & Rosh Chodesh - Phil Chernofsky

SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
on hold Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel

Sunday
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Three Firstborns 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
Public forum: "Are we Losing the Jewish State?” with the participation ofprofessors of law, political science, and Gush Katif activists, Sponsored by The Victims of Arab Terror Int'l Organization (VAT), Sunday, June 20, 6:00-9:00pm • Don't miss this very important event!, For further information, contact Shifra Hoffman, founder, VAT Int'l - (02) 582-1106

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), In memory of the father of Sylvia Zelcer Cassouto on his yahrzeit - 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 21st, Parshat Korach (90 mins.) by Dr. Avivah Gottlieb-Zornberg
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 21st, 8:00pm: Exploring Classical Sources, Chukim - Appreciating the Incomprehensible by Rabbi Moshe Zauderer Dir. Jewish Interactive Studies (www.jewishstudies.org)

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 22, 12:30pm, in the Library (free), Excursions into Malachi by Mrs. Pearl Borow
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 22 (and 29) 7:30pm

WednESday
9:15am: (men &women) Contemporary Halachic Issues: Halacha and Adoption, part 1 with Rabbi Macy Gordon
10:45am: (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi
Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
Lunch and Video: Wednesday, June 23, 12:30pm, in the Library (free), Relentless Powerful documentary onthe Oslo Agreement and who broke it
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 23rd, 4 Tammuz, 8:00pm: Memorial Shiur on the 4th Yahrzeit of Chaim ben Asher z"l (Herman Faverman): Mystical Secrets of Para Aduma for Today by Rabbi Ephraim Sprecher

Thursday
10:30am: Shiur while you fold...Practical Shabbat Halacha with Rabbi David J. Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time
IY”H, sometimes B”N)
Root & Branch Association (in cooperation with the Israel Center), Thursday, June 24th • 09:00-22:00 , Natural Healing Conference Chair: Shoshanna Harrari
09:00 "Why bother with Health?" by Shoshanna Harrari
09:30 "Natural Hormones" by Dr. Yisrael Yaffa
10:30 "Lighten up and Energize with Herbal Medicine" by Baruch Shapiro
11:30 "Natural Parenting" by Chava Dagan
12:30 Lunch Break
13:30 "Cranial Sacral Therapy" by Donna Abraham
14:30 Bio-Diesel: Fuel of the Future" by Eyal Biger
15:30 "Aromatherapy: Wake up and Smell the Flowers!" by Shoshanna Harrari
16:30 "Eating to Live: Returning to the Diet of Gan Eden" by Shoshanna Harrari
17:30 Dinner Break
18:30 "Healing through Light" by Shoshanna Bregman
19:30 "Vaccines: Health Issue of our Times" by Keith Alexander
21:00 "Natural Dentistry" by Dr. Yaskin
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10 - any or all lectures
Upcoming: Thursday, July 1st, 19:00 - "LIFE AFTER LIFE" by Prof. Gerald Schroeder
The Scientific Evidence for Death as the Start of a New Phase of life
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
8:00pm on Thursday, June 24 (and July 1)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 4 with Rabbi Binyamin Wolff, Rabbi Eisen will be back for his shiur of Friday, July 9th

Upcoming at the Israel Center
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

4th of July Happeningfor 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

Sunday, July 11th Worshop 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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