Shabbat Parshat MISHPATIM-SH'KALIM (MACHAR CHODESH) (M'vorchim)
TT #607 - February 20-21, '04, 29 Shvat 5764

This Shabbat is the 148Tth day (of 355); the 22nd (of 51) Shabbat of 5764
VAYO-M'RU KOL ASHER DIBEIR HASHEM NAASEH V'NISHMA (Shmot 24:7)
And they said, All that Hashem has said we will do, and obey.

Special notice:
Daniel and Nina Butler of Pittsburgh will be in Jerusalem to mark the Shloshim of
Refael Michael Yitzchak z"l ben Doniel Eliyahu - Mikey Butler z"l
with a Siyum Mishnayot and a public Azkara
Tuesday, February 24, '04
Beit Knesset Nitzanim, 3 Asher Street, Baka, Jerusalem
We will begin with Maariv at 7:00pm, For further information, please email: DayByGloriousDay@hotmail.com, Phone: (02) 643-0326 • 067-744-163

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #607 • Ranges are for THU-THU, 27 Shvat - 4 Adar, February 19-26
Candle lighting - 4:54pm
Havdala - 6:09pm (Rabbeinu Tam - 6:45pm)
Earliest Shacharit 5:28-5:21am
Sunrise - 6:18-6:11am
Sof Z'man Kri'at Sh'ma - 9:05-9:01am (8:20-8:16am)
Sof Z'man Shacharit - 10:01-9:58am (9:31-9:28am)
Chatzot (halachic noon) - 11:53 -11:52pm
Mincha Gedola (earliest Mincha) - 12:23-12:22pm
Plag Mincha - 4:18½ - 4:23pm
Sunset - 5:33 - 5:39pm (5:28½-5:34pm)

Shabbat times for other cities: (Mishpatim)
Candles city Havdala
4:54pm Raanana 6:09pm
5:10pm Beit Shemesh 6:08pm
5:10pm Netanya 6:08pm
5:10pm Rehovot 6:09pm
4:50pm Petach Tikva 6:08pm
5:09pm Modi'in 6:07pm
5:10pm Be'er Sheva 6:09pm
5:09pm Gush Etzion 6:07pm
5:09pm Ginot Shomron 6:07pm
4:54pm Maale Adumim 6:07pm
5:02pm Tzfat 6:05pm
5:10pm K4 & Hevron 6:08pm

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...

Remember the slogan, Don't Worry, Be Happy? Well, this Shabbat, it's Get Ready to be Happy! MISHENICHNAS ADAR MARIM B'SIMCHA
This Shabbat we bench Rosh Chodesh Adar, which will be on Sunday and Monday.
ROSH CHODESH ADAR YIH-YEH MACHAR B'YOM RISHON UV-YOM SHEINI HABA ALEINU V'AL KOL YISRA'EL L'TOVA
The molad will have taken place by the time we bench Rosh Chodesh, so note the use of HAYA, not the usual YIHYEH.
HAMOLAD HAYA ETMOL BALAYLA, LEIL SHABBAT, SHEVA DAKOT V'ASARA CHALAKIM ACHAREI SHMONEH
The molad of Adar is Fri. night (Feb. 20) 8h 7m 10p (which is 7:47pm)
In Rambam notation: ZAYIN 2:136
Astronomical molad: FRI 11:18am

Lead Tidbit
Purposely Out of Order
We touched upon this concept in last week's Lead Tidbit, and here it is again... in spades (as they say). The laws of EVED IVRI (Jewish manservant), to use one example of many from the sedra, are presented at the beginning of Parshat Mishpatim. When did G-d first teach these laws to Moshe Rabeinu? Sometime between the first Shavuot and the 17th of Tammuz, i.e. during the 40 days and nights Moshe remained on Har Sinai. (This is, at least, one major opinion.) When did Moshe Rabeinu first teach these laws to the people of Israel? Sometime after the first Yom Kippur, the delay being caused by the Golden Calf, the smashed Luchot, and Moshe's subsequentascent(s) of the Mountain. (Again, this is the subject of dispute among m'farshim.)

At the end of the sedra (Mishpatim), the Torah tells us more about the events of Matan Torah and possibly the days immediately before.
We either have the bulk of Mishpatim with its 53 mitzvot interposed within the account of Revelation at Sinai when, in fact, they "belong" to a later time, or (according to some opinions), we have a lot more happening at Sinai than it seems from Parshat Yitro.
Which ever way you look at it, the notion that the Ten Commandments was all that G-d revealed to us at Sinai is ridiculous. Sh'mot 24:12 - G-d said to Moshe, come up the mountain to Me, and I will give you the Luchot, and the Torah, and the Mitzvot...
The Aseret HaDibrot were a down pay- ment in stone for that which we were to receive throughout the 40 years in the Midbar. During that time, the rest of Torah would be transmitted orally. At the end of the time in the Midbar, the written part of Torah would actually be written and the Sifrei Torah would be entrusted tothe leaders of each tribe and to the kohanim for safegaurd. The oral parts of the Torah would continue to be transmitted from teacher to student throughout the generations.
But it ALL came from Sinai.

Sedra-Stats
18th of 54 sedras; 6th of 11 in Sh'mot
Written on 185 lines in a Sefer Torah, ranks 31st
33 parshiyot; 6 open and 27 closed3rd most in the Torah; 2nd most S’tumot
118 p'sukim - ranks 22nd (5th in Sh’mot)
1462 words - ranks 31st (7th in Sh’mot)
5313 letters - ranks 37th (8th in Sh’mot)
The noticeable drop in ranking from p’sukim to words indicates short p’sukim; in fact, Mishpatim’s p'sukim are among the shortest in the Torah.
Number of lines is a fair indicator of the size of a sedra, but the more parshiyot in a sedra, the more that figure (lines) increases because of the blank spaces between parshiyot. To illustrate, Vayigash has more words and letters than Mishpatim, but takes up 8 fewer lines.

Mitzvot:
MISHPATIM has 53 mitzvot; 23 positive and 30 prohibitions. Only 3 sedras have more mitzvot.

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.

When a mitzva is mentioned and no numbers are indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva-filled than its already high count indicates.

Kohen - First Aliya -19 p'sukim - 21:1-19
[P> 21:1 (6)] EVED IVRI, a Jewish male indentured servant, works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA CANAANIT as a wife, she and any children he fathered remain the possessions of the master - they are halachically not his wife or children.

[By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their "husband" or biological father, the former EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.]

If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42,A232].
SDT Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; we probably shouldn't have any. Butat a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d.

As you can tell by the large number of parshiyot, the many topics and mitzvot are subdivided well in this sedra. This indicates not only many mitzvot, but many different types and categories of mitzvot. The first parsha deals with EVED IVRI, as just explained, and is introduced by the opening pasuk of this entire mitzva-filledsedra - And these are the laws that you shall place before them...

[S> 21:7 (5)] A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43,A233] with the full rights and respect accorded a Jewish wife [46,L262], or she is to be redeemed or returned toher family [44,A234], but she may not be sold to anyone else [45,L261] or belittled or disgraced.

The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young girl improve her status in society.)

MITZVA WATCH
It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please notethat this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and tell us which is which.

[S> 21:12 (2)] Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning - LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death.

There are 4 capital punishments, each fitting particular crimes and sins. Rambam considers that there are four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47,A227].

Unintentional killers are provided with a place of refuge.
[S> 21:14 (1)] A intentional murderer who flees to a city of refuge is forcibly returned to stand judgment.
[S> 21:15 (1)] Striking one's parents (and drawing blood) is a capital offense [48,L319].
[S> 21:16 (1)] Kidnapping (which was prohibited by LO TIGNOV, Com- mandment #8) is a capital offense if the kidnapper sells the victim into slavery.
[S> 21:17 (1)] Cursing one's parent (even after death) is a capital offense.
[S> 21:18 (2)] If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49,A236].

Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share of thetask of healing. He supervises that, and takes over when we've done all we can.

Levi - Second Aliya - 21 p'sukim - 21:20-22:3
[S> 21:20 (2)] Next we have the command to the courts to carry out the punishment for murder, namely, execution by beheading [50,A226]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's attitude and mistreatment of slaves throughout history notwithstanding. In Jewish law, one may not mistreat his slaves.

On the other hand, corporal punishment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.)

[S> 21:22 (4)] The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.

[S> 21:26 (2)] A few p'sukim back, the Torah was discussing killing a slave or just injuring him mildly. Here the Torah teaches that if striking a slave causes the loss of an eye... or even a tooth, the slave acquires his freedom.

[P> 21:28 (5)] The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51,A237]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible.

An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52,L188].

[S> 21:33 (2)] The Torah then discusses damages caused by a pit dug in the ground and negligently left uncovered [53,A238].

The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result. For example...

[S> 21:35 (2)] If an ox owned by one person gores the ox of another person and kills it, then the two owners share the responsibility and each gets 50% of the value of both the live ox and the dead one. But if the ox that gored had developed a reputation for violent attacks, then its owner is held more accountable. He gives his live ox to the other owner and takes the carcass of the dead ox. It has value, but not as much as a live ox.

[S> 21:37 (4)] Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another person's livelihood.

If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is the Sanhedrin that would have to rule on specific cases and perhaps provide us with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first."

A thief who voluntarily turns himself in repays that which he stole. (In certain cases where a false oath compounded a theft, there can be an added penalty of “one fifth - 25% more than the principal.) If a thief is caught, he pays double [54,A239], or 4-5 times in the case of livestock, as mentioned above.
A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts.

Shlishi - Third Aliya - 23 p'sukim - 22:4-26
[S> 22:4 (1)] Compensation must be made for damages caused by one's animal's grazing on another's property [55, A240]
[S> 22:5 (1)] So too, if damages result from a fire that one carelessly caused, he must pay damages. [56,A241].
[S> 22:6 (4)] Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service, then the guardian is responsible if something happens to that which he is watching, only if he was negligent in his guardianship. Properly carrying outthe laws of the SHOMEIR CHINAM are a positive mitzva [57,A242].
[S> 22:9 (4)] There are differences in the rules in the case that the guardian is being paid for his services. E.g. paying someone to house-sit while one is on vacation. Because the guardian is being compensated for his watching, he is held responsible for some situations besides his own negligence. These rules also constitutea mitzva [59,A243]. Included in the rules for SHOMEIR SACHAR are the rules for renting.
The courts are charged [58,A246] with careful handling all of these types of cases.
[P> 22:13 (2)] The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60,A244], (and by extension, the ruin of an object from "normal wear & tear").
[S> 22:15 (2)] A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she insists [61,A220].
[S> 22:17 (2)] Sorcery is a capital offense, and it is forbidden for the courts not to judge and execute its practitioners [62,L310].
Bestiality is a capital offense.
[S> 22:19 (8)] Sacrificing to a god other than HaShem is condemned (to death).
A convert to Judaism must not be embarrassed or taken advantage of with words [63,L252] or in money matters [64,L253]. These rules vis a vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah spells this out vis a vis the orphan and widow [65,L256].
With so many different parshiyot to handle so many different mitzvot, it is instructive to notice which mitzvot find themselves in a single parsha. Here we find the requirements of sensitive behavior towards the convert, widow and orphan sharing a parsha with sacrificing to idolatry. One can imagine G-d saying to us, be very careful, I take this as seriously as that. Mistreat a GER? That to Me is as serious as if you mistreated Me, so to speak.
[P> 22:24 (3)] It is a mitzva to lend money to a poor person [66,A197] and not demand repayment when none is reasonably forthcoming [67,L234]. Included in this passage is the prohibition of charging interest on personal loans or having any part in such a loan [68,L237].
If one took a poor person's bedding as security for a loan, it must be returned each evening for his use.This is but one of the many lesson's in the Torah in G'milut Chasadim.
Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of people by charging an exorbitant interest rate is wrong. Usury or loan-sharking is understood to be improper by most societies. Charging a "reasonable" amount of interest is universally accepted as okay. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are sup- posed to. This is our raison d'etre.

R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5
[S> 22:27 (4)] Do not curse judges [69,L315] nor The Judge (i.e. blasphemy) [70,L60], nor may we curse our leaders [71,L316]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G-d, as well as Elohim, meaning judges.

Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72, L154].
First born sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First- born cows, goats, and sheep are sanctified and require special procedures.
The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time.

TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73,L181].Note that the term TREIF is generic for all non- kosher, but actually describes one type of non-kosher.

How's that for an interesting collection of mitzvot to be contained within one parsha!

[S> 23:1 (3)] Courts many not hear one side of a dispute without the other party being present [74,L281]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75,L286]. A majority of one is not sufficient to convict in a capital or corporal cases [76,L282].In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77, L283]. Generally, rules of law are deter- mined by majority vote of the judges [78,A175]. Judges may not show favoritism, even towards the less fortunate [79,L277].

SDT A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Chessed, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help thepoor guy out? Good. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system.

[S> 23:4 (1)] If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei.

[S> 23:5 (1)] One must help even his enemy unload his beast of burden [80,A202]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAYIM.

SDT The Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them.

Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19
[S> 23:6 (14)] One must not pervert justice even by slanting a case against a wicked person [81,L278]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition [82,L290]. Do not take bribes, even if they won't affect the outcome of a case [83,L274]. Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience. One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84,A134]. One must abstain from all manner of creative Melacha on Shabbat [85,A154]. (This mitzva is the positive counterpart of the prohibition of melacha on Shabbat from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week. This partially explains the significance of thedistinction between “abstain from” and “do not do”.)

Swearing in the name of (and sometimes even just mentioning) a deity is forbidden [96,L14]. One should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc.

Inciting others to idolatry (even with- out worshiping) is forbidden [87,L15].

Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88,A52]. Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expected to go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89,L115] nor may its fats be left over for the morning [90,L116]. Bikurim are to be brought to the Mikdashfrom Shavuot time and on [91,A125]; it is forbidden to cook meat with milk [92,L186].

Shishi - Sixth Aliya -6 p'sukim - 23:20-25
[P> 23:20 (6)] G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and Hewill bless us with wealth and health.

Sh'vi'i - Seventh Aliya - 26 p'sukim - 23:26-24:18
[S> 23:26 (8)] G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land.

SDT Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael.

We may not make treaties with the 7 Nations nor with other idolaters [93, L48], nor shall we permit idolaters a foothold in the Land [94,L51], so that we will not be entrapped by them.

[P> 24:1 (11)] The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Some of the things described in this portion "confuse" commentaries as to when they exactly happened.

[S> 24:12 (7)] This final parsha of Mishpatim seems to be the immediate aftermath of Matan Torah. G-d tells Moshe that He will be giving him the Luchot And the Torah and the mitzvot. After six days of "cloud-cover", which prevented Moshe from ascending Har Sinai, he is then welcomed on the 7th day. He remains on the mountain for 40 days and 40 nights. (Including?)

Maftir 2nd Torah 6 p'sukim Shmot 30:11-16
The six p'sukim of the Maftir deal with the mitzva of Machatzit HaShekel, the half shekel that was collected from every adult Jewish male each year. If a woman wanted to give, it was accepted from her. Not so with a non-Jew - even one who observes the 7 Noahide laws.

Although the ½-Shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings throughout the year.

Haftara - 17 p'sukim - Melachim Bet 12:1-17 (Sfaradim start 4 p'sukim earlier)
Silver is a recurring theme in the special Haftara for Shabbat Sh'kalim. It was used for repairs in the Beit HaMikdash and symbolized the peo- ple's return to G-d after severe straying.

Rabbi Julian Jacobs in his A Haftara Companion, suggests the following: “A message of both the sidra and the haftara is that Jews in each generation have duties towards the upkeep of the Synagogue and other communal causes. Apart from the practical financial benefits this brings, the acceptance of this responsibility has contributed to the inner strength of the Jewish people down the ages.”

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 223 (part one) • Objects that may be kept by the Finder
Continuing the laws of lost and found property:

When Reuven spies an object that may be lost there are three halachic possibilities:
(1) the object must be picked up and returned to the rightful owner, the loser (See lessons 218-220);
(2) the object must not be touched since it was apparently intentionally placed there by the owner (See lessons 221 and 222);
(3) all found objects not covered by lessons 218-222 that the finder may keep for himself are discussed in this lesson. The finder may pick up the object and keep it, forego picking it up for himself to keep, or leave it where it was lost.

In addition, the next passerby may or may not pick up the object and keep.

For Reuven, the finder, to keep the object for himself he must perform an act of acquisition such as picking up the object to buy it.

The most common occurrence where the finder may keep the found object is when the owner abandons hope of restoring the object, that is, the object does not posses an identification mark or it lacks a geographical designation. The object may not provide clues to identify the owner. The location of the lost object may have been inhabited by gentiles who are not bound by the Torah commandments and who may not restore found objects to the loser. Circumstances, such as a flood carrying the object downstream, may determine one's abandoning the lost object.

Caveat: The abandonment of hope must precede the finder's picking up the object. If the finder picks up the object and then the owner realizes that he lost the object and immediately abandons hope, the object does not belong to the finder. This law centers around one of the most famous disputes in the Talmud (Baba Melzia21b). For example, the owner lost the object at 6:00am and the finder picked up the object at 7:00am. At 8:00am, the owner realizes he lost the object and abandons hope of ever recovering it. The finder does not obtain ownership of the object because sometimes the owner does not immediately realize his loss. Thus, he cannot abandon hope until after he realizes that he lost the object.

For example, in a situation where the owner constantly feels his pocket to see if the valuable object is still there , he will almost immediately realize that he lost the object, especially if he realizes that the weight he was carrying is no longer there. Whenever there is doubt as to which came first, the finding or the abandoning of hope, the object must be restored to the owner.

The owner abandons hope if he makes a statement such as "Woe to me that I've suffered a loss" from which Beth Din can ascertain that the owner did indeed abandon hope, even if the object has an identification mark.

If the finder retrieves it after the abandonment, the object belongs to the finder. The finder may keep the object if the owner abandons hope of recovering it. An owner may abandon hope of recovering an object for other reasons, such as losing it in a neighborhood where he has no hope of the finder restoring the object to him. If the majority of neighborhood inhabitants or passersby are gentiles, the found object is deemed abandoned and the Torah requirement to pick up the object and restore it to the owner does not apply. The finder may then pick up the object for himself or he may ignore the object and leave it lay even if the majority of the town is Jewish, the finder knows it was lost by a Jew, and the object has an identifying mark. The finder may keep the object if the loser will almost immediately realize that he lost it and immediately abandon hope of retrieving it. However, if the owner has not abandoned hope of finding the object, it still belongs to the owner.

On the other hand, prior to the owner's abandonment the finder cannot obtain obtain ownership of the object, even if the loser abandons hope of the finder returning the object to him.

An exception to the previous laws exist if the lost object was a Torah-related book. The owner may think that the finder, even a gentile, will sell the book to a Jew who will return the book to the owner. In this case, the finder must pick up the book and restore it to the owner.

If a Jew finds a jug of wine in a place where the majority of the neighborhood inhabitants or passersby are gentiles, the finder may keep the jug but spill the wine. Even if not used for gentile religious purposes, the wine, by Rabbinical enactment, is entirely prohibited to Jews. The prohibition does not extend, however to wine vessels.

Interestingly, if the owner turns out to be a Jew and gives the finder identifying marks to prove that the wine stored in a closed jug was lost by that Jewish owner, the finder may drink the wine since the wine was not the wine of a gentile.

Similarly, if a Jew finds an animal or fowl slaughtered according to Jewish ritual law in a place where the majority of the slaughterers are Jewish, the finder may keep the animal or fowl only if the majority of the community are gentiles. The finder may keep the animal and presume that the loser abandoned hope of recovering the animal or fowl because the majority of the inhabitants of the community are gentiles.

Also, if a bird seizes a piece of recognizably kosher meat and drops it along its flight, the finder of the meat may keep it as a lost object, even if the majority of the town's inhabitants are Jewish, presuming that the owner will have abandoned hope of recovering the object.

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
Testimony of a Professional Gambler
The Mishna tells us that a dice-player (or other gambler) is disqualified as a witness in Beit Din. Rebbe Yehuda qualifies this, stating that a dice-player is disqualified only if he has no other occupation. The gemara explains that such a person "doesn't occupy himself with settling the world" (Sanhedrin 24b). This is the ruling of the Shulchan Arukh (CM 34:16).

What exactly is wrong with someone who "doesn't occupy himself with settling the world"? Where are we charged with such an obligation?

The answer is that lack of an occupation is not a disqualification in every individual, but specifically for a gambler. The mentality of gambling is in effect the opposite of a productive, construc- tive approach to livelihood. The ideal approach is to seek a livelihood in which a person's income is derived from some benefit he provides to others; the gambler by contrast, earns all his income at the expense of others. Ideally a person recognizes that a livelihood is earned through effort and "hishtadlut"; the gambler, on the contrary, experiences that all his ups and downs are dependent on the "luck of the draw".

Now we understand the disapproval of the gambler, but why is he disqualified from testimony? The Tur draws a con- cise and profound connection between the specific character flaw of the professional gambler and an inability to testify:

"Because he doesn't occupy himself with the settlement of the world, to know how much a person has to exert himself for money, and it is a light thing in his eyes to testify falsely to cause a loss to his fellow man" (Tur CM 34).

A witness in court must be conscious of the immense gravity of his testimony. On the basis of his words, the judges will make their judgment and determine who is entitled to the sum in dispute. A person accustomed to an "easy-come, easy-go" approach to money just doesn't see why it matters who wins. From his point of view, the court judgment itself is nothing more than the "luck of the draw".

There is a deeper connection between these issues. While we have to make an exertion, a hishtadlut, ultimately our livelihood comes from HaShem, "for poverty and riches are not from a profession, rather all is according to merit" (Mishna end of Kiddushin). Judgment too is ultimately the provenance of G-d, "For justice belongs to G-d" (Devarim 1:17). However, human beings are bidden to take an active role, a partnership, in these processes. A person who denies or neglects his role as a partner in the process of creating and distributing wealth is in danger of similarly denying or neglecting the importance of his role as an active participant in the system of justice. Thus a person whose only economic activity is gambling is in danger of taking lightly his responsibility as a witness in Beit Din.

“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

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
A King Comes to Pray (Melachim Alef 8)
Prayer and praise of a superior being is a need of human beings. Throughout the Tanach, we read of people, men and women, Jews and non-Jews, who call upon G-d in their times of need and praise Him for His wonders. He reveals Himself to them, hears their requests and answers them. We know that even pagans pray to their idols. However, in prayer, as in almost all spiritual and ethical areas, Judaism comes to extend and deepen that which is achievable by mere human intelligence and knowledge, whilst teaching that there is a G-d who rewards and punishes human behaviour (Abarbanel, introduction to Parshat Mishpatim). So there are in Judaism halakhot for prayer, making it an obligation, something far more than the mere result of human desires or yearnings.
We learn from Chana, the mother of Samuel (Shmuel Alef 1:10-16), the halakhot that one may pray silently, pray only when one is serious and thoughtful, and that prayer requires a broken heart [according to the Kotsker, there is nothing more complete than that]. Now, from our chapter we learn additional halakhot. Rabbi Binyamin taught, "Prayers are only heard when they are said in the synagogue, even as King Solomon prayed, 'Hearken to the praise and to the prayer' (8:28), the place of the prayer is from the place where praise is uttered" (Berachot 91a). Said Rabbi Chiya ben Abba, "A person should not make their requests and their pleas before they have offered up words of praise, as it is written, 'Hearken to the praise and to the prayer'" (Berachot, 31a).

However, if that would be all, then it seems that there would not be very much distinctive about Jewish prayer, nothing to make it specifically Jewish and intrinsically different from the general human spiritual needs and desires. Solomon's prayer at the dedication of the Temple shows the distinctive and specific Jewishness of our prayers.

In that prayer, there are neither personal requests nor are there any praises for mercies and blessings vouchsafed to any private individuals. Rather everything - prayers, pleas, praises and thanksgivings - are all expressed in terms of the Nation. It is the welfare of the Jewish People as a social-political-religious unit that is sought.

At first there is a recalling of the national experience of the Exodus from Egypt and the building of the Temple to the G-d of Israel (16-21). Then there follows a plea for justice for any social crimes between the people, and forgiveness for them (30-32). National sin, defeat or exile, and subsequent redemption, prosperity and welfare form a prelude to the end of the prayer (33-39). The site of the Temple as the predestined place, through which the prayers of Israel will be channeled, is made clear (48). Finally, Israel is recognized as G-d's chosen Nation and their Exodus from Egypt as the reason for Divine providence and salvation (49-53).

These have been and remain the themes of our prayers as Jews. There is place and importance for personal pleas, requests and praises. Those are equally valid and essential for all Mankind, but to them we add the collective- national theme that is essential and specific to Judaism as a religion.

We find in the Tanach that from the beginning, Mankind offered sacrifices as their praise and prayer. They erected matzeivot to Hashem. These were single stones as befits the worship by individuals. After the book of Shemot, however, when the emphasis and purpose is the Jewish Nation, all this changed. Now, not only individuals could and did worship Him. Rather, there is a new revolutionary and traumatic idea that there was to be a whole nation devoted to Him in all its activities and yearnings; so when Eliyahu gathered the people on Har HaCarmel to accept G-d, he rebuilt the altar with 12 stones - the 12 Tribes of Israel. First in the Mishkan and later in both Temples, the matzeivah was exchanged for the mizbeiach, the altar made of a number of stones, reflecting the nationalist characteristics so special to Judaism. Once these sanctuaries to G-d were built, individual places of worship were banned; their continued existence in practice, is merely proof of how difficult it was and is for Jews to see their praises and prayers primarily as expressions of a national collective faith, rather than the individual's spiritual yearning and satisfaction.

This predominance of the national collective nature of Jewish prayer is manifest not only in the obligation of communal prayer but in the structure and halakhot of our prayers.

It is praiseworthy and necessary for the individual to praise Hashem and to turn to Him in sorrow and need. Prayer should never be allowed to be devoid of the individual's spirituality, ecstasy and creativity. However, in Judaism one only fulfils the duty of praying when one has said the set non-individualistic order of prayer; mere halakhic permission has been granted to include personal pleas and requests in the appropriate places within those of the nation. Individuals may make their prayers and pleas, when they are saying the obligatory 'He Who hears prayers' in the Shemoneh Esrei, (Talmud Yerushalmi, Berachot 8:4). If one forgot to ask G-d to remember them for life or to inscribe them for life, during Aseret Yemei Teshuva, one does not repeat the prayer. However, if one did not say "Holy King" with its national - supra-national message, one has to repeat the prayer.

We pray for rain according to the seasons of the Land promised to the Chosen People as a socio-political entity and our prayers are always addressed towards the national capital of that Nation.
This is the 25th 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] Letters to Torah Tidbits
[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 Does one who wants to adopt a child have to do so from the closest orphanage or from a Jewish orphanage before a non-Jewish one, as these preferences exist in regard to tzedaka? It seems to depend if adoption is a mitzva to help the child and, therefore, is governed by the laws of tzedaka or is something the adopting family does for its benefit. Which is it?

A Adopting a child is a great mitzva of chesed toward the adopted child, whether or not it also benefits the adopting family. There is no contra- diction between the two. Let us note the Talmudic source that lauds adoption. The gemara (Ketubot 50a) tries to identify the subject of the following pasuk in Tehillim (106:3):"Praiseworthy are those who... do acts of charity at all times." Who is capable of doing charity at all times? The first opinion is that it is one who brings up and sustains his own children. The second opinion is that it is one who raises an orphan in his home and marries him or her off. One can logically connect between the possibilities. Supporting one's own children is certainly a natural thing, which usually includes a significant degree of self- fulfillment, and is not the type of charity for only the very pious. Yet, it is considered a great act of charity anyway. So too, the praise for a family that adopts applies even to those who feel an absence of children in their house. On the contrary, if a family prefers not having more children and considers adoption out of pity, they should consider whether they will be capable of seeing the responsibility through to the end with the necessary self-sacrifice, love, and patience.

All indications are that the laws of kedimut (giving precedence to one recipient before others) apply throughout the laws of chesed. The idea that one gives precedence to those closest to him is hinted in the Torah in the laws of lending (Shemot 22:24 and Devarim 15:11). Yet, Rambam brings the details specifically by the laws of tzedaka and leaves them out in the laws of lending. Commentaries explain that once it is found by one, it is assumed by the other (see Lechem Mishne, ad loc.; Minchat Chinuch #66). The Chofetz Chayim, in the introduction to his classic work on the laws of chesed, "Ahavat Chesed," stresses that all of the different forms of chesed share the same underpinnings. There- fore, it appears that there is reason to give precedence to those closest to the adopting family. That includes Jews before non-Jews, relatives before non-relatives, and neighbors and people from the same city before others (Bava Metzia 71a). (There are practical considerations regarding the preference of adopting a Jewish child or converting a non-Jewish child that are not appropriate to discuss in this forum and should be discussed with one's personal rabbi if the question arises.)

As far as who is considered a member of the same city, there is an important machloket among the Rishonim. R. Yitzchak b. R. Baruch rules that whoever came to the city is considered within the realm of a preferred recipient, whereas the Tur (Yoreh Deah 251) says that only those who are permanent residents of the city are included. The Rama (YD 251:3) rules like the Tur. However, if a child has moved into a local orphanage on an ongoing basis, he should be considered as a local, irrespective of his place of origin (see Biur Hagra, ad loc.).

The question, though, is to what extent the laws of precedence are binding. Firstly, even in regard to relatives vs. non-relatives, which is the most serious, kedimut does not contain the elements of severity that the mitzva of tzedaka has (Ma'aser Kesafim 10:(299), citing the Chatam Sofer). But beyond that, since it israre for a specific person to have a personal obligation to adopt a child, if he volunteers, he can do so according to the factors that are important to him (based on a parallel case in Ahavat Chesed 6:9). These factors may include cost, reliability of an agency, etc. If one can incorporate the rules of precedence, that is nice, but the important thing is to succeed in carrying out the tremendous chesed to the benefit of all involved.

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 (fortheEnglishversion)orSubscribe/Hebrew(forthe 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' Yonasan of Prague was a good friend of the king, who loved to talk to him and hear his wisdom.

Once the king set out for war, but before doing so, he said to R' Yonasan: "I know that you are very wise. Could you tell me through which of the two gates to the city I will return?"

"Your majesty", said R' Yonasan "I can't tell you now, because whatever I tell you, you will do the opposite, and that way it will work out that i lied. Let me give you a counter-proposal. I will write my answer on a piece of paper and fold it up, and both you and I will put our seals on the folded paper. When you return, you will then order the seal to be broken and the paper to be read".

"Granted", said the king.

When the king returned from the war and came to the city's gates, he thought to himself: "I will trick the rabbi, and will not enter through either gate". Instead, he ordered that the wall be breached and a new gate constructed, and it was through this new gate that he entered the city.

The king came to his palace, and summoned R' Yonasan, and in front of all the court nobles he ordered the seal to be broken and the contents of the paper to be read aloud. On the paper was written a quote from the gemara (Bava Batra 100b): "A king may breach a wall to make a path for himself".

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
Before you start playing things by ear, make sure you are not tone-deaf - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
PARVE or PAREVE are both words in English, and they mean exactly what we think they mean. The word comes from Yiddish. But what is the Hebrew word for a food that is neither B’SARI nor CHALAVI? The answer is S’TAMI. And, by a tenuous train of thought,
How do you say, separated the whites from the yolks (of eggs)? CHILMEIN

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
KI TIKNEH EVED IVRI…, "If you buy a Hebrew slave…" (Shemot 21:2). Parashat Mishpatim begins with the laws of a Hebrew slave and how he acquires his freedom. The Kli Yakar explains that the parsha opens with these laws in order to teach us that just as the birth and formation of the Jewish people began with, "I am the Lord your God who took you out of Egypt", Hashem taking us out of a slavery and granting us freedom, so too the Jewish people must recognize the value of individual freedom and allow every person to reach this state.

"The difference between a slave and a free man is not only a question of whether or not he is enslaved to another human being" (Olat Ra'aya, p. 245). True freedom, explains Rav Kook, is that uplifted spirit which results when an individual or a nation reaches and gives expression to their true inner selves in every walk of life.

Here lies the Ge'ulah and the freedom of our return to Eretz Yisrael. It is here in Eretz Yisrael that we find ourselves upon the most fertile spiritual ground, which allows us to reach complete self-expression, without any foreign rule constricting the ideals and the values of the Jewish spirit.
Rabbi Ari Waxman

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...
Tarsier
Last week's column dealt with the order of mammals known as primates. Sub- orders of include humans, apes, monkeys, and the "lowest" (most primative) suborder of primates, the prosimians. One kind of prosimian is the tarsier, found today only in southeastern Asia... In trees they propel themselves from branch to branch with powerful thrusts of their hind legs, using the soft, disc-like pads on their fingers and toes to grip the branches. On the ground they proceed in frog-like hops... hind legs are twice as long as forelimbs, with extra bones and built-in shock absorbers... body length of these popeyed little animals is about 15cm, tail is almost twice as long as the body, weigh about 130g. Enormous round eyes are set close together in a flat face. Proportional to its size, tarsiers have the largest eyes of any mammal. Each eye is bigger than the tarsier's brain! Good night vision... excellent hearing too... capable of turning their head in any direction through a full 180 degrees, like an owl (but their eyes don't move within their sockets)... feed on insects and lizards and also small fish and crabs. When seizing its prey, the tarsier closes its eyes tightly to prevent injury from the victim’s struggles... nocturnal, forest-dwelling... arboreal... at least 3 species... dense brown fur. They are believed to mate for life and to form family groups. Loud, single note call, and soft, sweet bird-like trill...

[7] Letters to Torah Tidbits
A TT reader called our attention to an error in the description of the SHIRA from B'shalach as it is written in a Sefer Torah. The error resulted from an erroneous reading of an unclear Tikun (got that?). Here is the relevant part of the description.

The column that contains the Shira starts with 5 lines belonging to the previous parsha. [The first word on the SHIRA column is HABA'IM. There are only 5 columns (of 245 or so) that don't begin with a VAV (in most Sifrei Torah).] Then a line is skipped and then the first line of AZ YASHIR is written. The next line has one word, a blank space, a group of words (from 3-5 words), another blank space, and then a single word to end the line. The next line starts with a group of words (2-6 words), a space, and another group of words (3-5 words). The pattern of 1-space-group- space-1 followed by group- space-group is repeated for a total of 28lines (14 pairs of lines). Then there is one more 1-space-group-space-1 line. Then a line is skipped. Five more "regular" lines of Torah text finish off the column. The review: 5 lines + a skipped line top and bottom of the column total 12 lines. The Shira itself has one full line (the first line), and 29 lines in a brick pattern. 30 + 12 = 42 lines, as most Sifrei Torah have. The column with the Shira has the same number of lines as all the other Torah columns, but is wider than all the other (244 or so) columns. [The break in the middle of the third line from the bottom has nothing to do with the special format of the SHIRA; it is a "regular" space preceding a parsha s'tuma.

A few readers wrote to question the bracha for an earthquake (as was written in the WORD OF THE MONTH box on page 2). I (Phil) stand by SHEKO- CHO UGVURATO MALEI OLAM, notwithstanding what it seems to say in the Shulchan Aruch and the Kitzur Shulchan Aruch. As far as sidurim are concerned, although the ArtScroll sidur clearly says the bracha for an earthquake is OSEH MAA- SEI V'REISHIT, Rinat Yisrael and Eizor Eliyahu (GR"A) say SHEKOCHO UGVURATO. And so does the Mishna.

But more than this, the Mishna B'rura has a discussion about powerful winds, which are "supposed" to get an SHEKOCHO UGVURATO bracha, but he (MB) says that we are not expert enough to distinguish between "regular" stong winds and especially powerful ones that "rage". Therefore, we should "play it safe" and say OSEH MAASEIV'REISHIT on strong winds. The implication is that OSHEH MAASEI V'REISHIT is a more inclusive bracha for displays of nature (as SHEHAKOL is for food), and that SHEKOCHO UGVURATO is reserved for the definite powerful displays of G-d's might. This is my own reading on the issue and I'm open to further discussion on the topic.And not that what I'm about to say is a definitive method of determining halacha, but earthquakes seem to definitely be in the same class as thunder and "furious" high winds (hurricane? tornado?), as powerful displays of G-d's might, whereas the visual displays of nature, in contrast to the ones we hear and feel, fit better with the OSEH MAASEI V'REISHIT bracha.

I'm sure we'll be writing more about the bracha for earthquakes. May HaShem keep earthquakes in the realm of an academic discussion about its bracha and not feel the need (so to speak) to have us experience them.

BTW, the MB quotes Eliya Raba in the name of Avudraham, that the meaning of SHEKOCHO UGVURATO MALEI OLAM is our acknowledge- ment that G-d gave nature the power to show us some of the power of the Creator, to engender YIR'AT HASHEM in us. The points to the whole point in brachot - to help us always be aware of G-d's constant involvement in the world.

[8] Divrei Menachem
Parshat Mishpatim provides us, the Jewish people, with a guiding set of principles and laws as we attempt to live up to our life's mission of building a model society based on Torah values. Following directly on the heels of the 10 Commandments, Mishpatim introduces us to civil and tort law, and the laws of the Altar.
The message is that for the Torah all areas of life are intertwined; there is not an act or event that cannot be elevated to the level of holiness. The Torah does not distinguish between ritual piety and business ethics or between matters of State and Religion. So our parsha deals equivalently with damages, the rights of bondsmen, manslaughter, seduction, the integrity of the judicial process and Shabbat observance.

Perhaps the most poignant section of Mishpatim refers to the rights of the oppressed, in particular the widow and orphan. Often helpless or abandoned, they are vulnerable, frequently exploited. Describing the oppressors, the text uses the double form of the verb no less than three times: "Im Aneh Te'Aneh… Ki Im Za'ok Yitz'ak…Shamo'ah Eshmah" - 'If you [dare] cause pain… If he will surely cry out… I shall definitely hear! (Sh'mot 22:22).'

The implication is clear: this kind of behavior is untenable under any circumstances. The Maharam adds that G-d will avenge the wrongdoing whether or not the widow and orphan wail, but more so if their pain causes them to shout out. Moreover, notes the Gemara (Bava Batra 16a), referring to Peninah's vexing of the childlessChana (Shmuel Alef 1:6), even if the motive was pure so that Chana would pray - the means were unacceptable.
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.

A Question Discussed on the Road to Netzarim
(May the Most High firmly establish it, Amen)
May a Zar (non-Kohein) slaughter sacrificial animals on Shabbat?

Rambam rules, "It is valid if a Zar slaughters sacrificial animals, even Kodshei Kodashim (sacrifices of a higher level of sanctity) whether they are private Korbanot or Korbanot Tzibur (communal Korbanot), as it is written, 'He shall slaughter the bullock before G-d; the sons of Aaron, the Kohanim shall bring the bloodand throw the blood on the Mizbei'ach all around… (Vayikra 1:5, Note Yoma 27a, Hil. Bi'at HaMikdash 9:6). Yisraelim, if they had the requisite knowledge and skill, could slaughter their own sacrificial animals. If they were incapable, professionals were on hand to help them. It was standard Mikdash procedure that Kohanimslaughtered the sacrificial animals for Korbanot Tzibur; however theoretically, as Rambam points out, Kohanim could award the privilege of the slaughtering of the Tamid (or other Korbanot Tzibur) to a Zar. (Consider the instructive example of "the goat that is sent forth" on Yom Kippur. The Mishna reads, "All were eligibleto lead it (the goat) away, but the High Priests had established the custom not to allow a Yisrael to lead it away. R Yossi said, 'It once happened that Arsela of Tzipori led it away and he was a Yisrael" - Yoma 6:3.) On Shabbat, there were no private Korbanot. But what about Korbanot Tzibur? Did the Halacha permit a Zarto slaughter a Korban Tzibur in the Mikdash? Normally, it is forbidden to slaughter animals on Shabbat (Shabbat 73a), but in the Mikdash it was permissible and even a requirement to slaughter the sacrificial animals necessary for the Korbanot Tzibur on Shabbat (note Pesachim 66a).

Was this "relaxation of the rules" permitting the slaughter of sacrificial animals in the Mikdash on Shabbat a "blanket dispensation"? Did it include Zarim as well as Kohanim or was it restricted only to Kohanim? Neither Rambam nor the other Rishonim shed any light on this question. However HaRav Yechiel Michel HaLevi Epstein, (the author of the important work AruchHaShulchan HaAtid, a monumental study of Hilchot Beit HaMikdash) does address this issue. "In my humble opinion, a Zar (who slaughtered a sacrificial animal) on Shabbat is culpable… This can be proved by R. Chiya's statement (Yevamot 32b), "'Work' - i.e. Melacha, which includes slaughtering on Shabbat - was forbidden to all (Israel). When (slaughtering sacrificial animals) was allowed in the Mikdash, it was permitted only to the Kohanim" (Hil. Bi'at Mikdash, 38 Dinei Zarut Ve'al Eizeh Avoda Chayav Mita, Halacha 11).

Breaches in the Soreg (The lattice fence surrounding the Mikdash complex)
During Chanuka, a group of us were dis- cussing the concept of "Pirsuma D'Nisa (publicizing the miracle of Chanuka) and the Mikdash. We combined two Mishnayot (Middot 1:6 and Tamid 3:3) and, with a wee bit of "creativity" on our part, we "discovered a new concept in Pirsuma D'Nisa". Our "findings" appeared in TT#600 and this evoked an enlightening response from J.E. of Har Nof (formerly of Syracuse!). J.E. wrote, "I wanted to bring to your attention an additional insight on Pirsuma D'Nisa in the Mikdash. I would suggest that it is even more important to bring to your readers' attention a much more powerful and explicit Pirsuma D'Nisathat existed in the Mikdash for everyone to see and experience every day: 'Thirteen breaches were made in the Soreg by the Greek kings' and later repaired by the Chashmona'im" (Midot 2:3). Some back- ground. The Soreg was a barrier, beyond which non-Jews and Israelites, who were ritually impure because they come in contact with a corpse (Tumat Meit), could not pass (Keilim 1:8). It was the outer boundary of the Cheil, a causeway 10 Amot wide, which surrounded the outer walls of the Azara and the Ezrat Nashim. In rabbinical literature, it is described as a reticulated partition made of slats of wood. There were gaps in the Soreg, guarded by Leviyim, before each gate of the Azara and the Ezrat Nashim, to enable Kohanim and Yisraelim to enter the Mikdash complex. The eye-witness Josephus writes that it "was a partition made of stone all around, whose height was three cubits: its construction was very elegant, upon it stood pillars, at equal distance from one another, declaring the law of purity, some in Greek and some in Roman letters, that "no foreigner should go within that sanctuary…" (J. Wars V 5:2). It is likely that the Soreg was originally constructed of wood, and later, when Herod renovated the Beit HaMikdash and Har HaBayit, he replaced the wooden fence with an "elegant" stone wall. One of the Greek signs that Josephus referred to, warning strangers from entering holy ground, has been recovered in its entirety. This Herodian artifact reads, "No foreigner may pass within the lattice and wall around the Sanctuary. Whoever is caught, the guilt for the death which will follow will be his own." (This rare relic of our history is literally locked up in a museum in Istanbul and is not shown to visitors, even upon request!) The exclusion of foreigners from Mikdash grounds infuriated the Greeks and their Jewish collaborators and when they seized the Mikdash, they made thirteen new openings in the Soregso "non-Jews could also enter within" (Midot 2:3 - Tif'eret Yisrael 18). Interesting enough, our primary source for this, I Maccabees 9:54 (and Josephus, Antiquities XII 10:6), attributes the unlawful openings to Alcimus, the "compromise" High Priest foisted on Am Yisrael by the Syrian-Hellenist government after the liberation and cleansing of the Mikdash and after the "Miracle of Chanuka" (see TT#601). Be that as it may, once Maccabean control over the Beit HaMikdash was firmly established, "(the breaches) were repaired, they - Chazal - decreed (that the Olei Regel should) prostrate (themselves) 13 times" (as they passed the 13 repaired breaches, Midot 2:3). Olei Regel (with the exceptions noted in the Mishna) would pass through one of the gates of Har HaBayit and then turn right (as per Midot 2:1) and circumambulate the Mikdash complex. "As (the Oleh Regel) passed each one of the (repaired) breaches of the Soreg, he would bow down and give thanks for the destruction of the Hellenist government…" (Bartenura, Midot. 2:3).

J.E.'s email continues, "13 breaks were made in the Soreg by the Greeks and rebuilt by the Chashmona'im. Everyone who went to the Beit HaMikdash prostrated himself as he passed by them and he certainly must have pondered the significance of his actions. Not all pilgrims went to Beit HaMokeid (the Chamber of the Hearth, located on the northern side of the Azara, see TT#600) and had the opportunity to see the stones of the (defiled) broken Mizbei'ach (e.g. women and children etc.) and derive inspiration from them. But everyone who came to the Mikdash did have to pass by the 13 (repaired) breaches in the Soreg (and bow as Chazal ordained). Thus to present a visit to the Beit HaMokeid as the premier instance of inspiration for the tens of thousands of Olei Regel and that way fulfill Pirsuma D'Nisa and not mention the breaks in the Soreg is like showing the hole without the bagel. Is it not more important to point out what the Mishna itself has to say?"

Catriel Sugarman gives illustrated lectures on the Beit HaMikdash and related topics. He can be reached at(02) 652-7531 or acatriel@netvision.net.il
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 #106. 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.
Concerning the p'sukim that have a repeated phrase with a word with a DAGESH KAL which stays in one phrase and not in the other (we call it the MI CHAMOCHA - MI KAMOCHA anomaly)...

Here's what DL writes...
CB’s two “DAGESH inconsistencies” in T’hillim 148:2 and 150:5 are by no means inconsistent. As you correctly surmised, the TROP is the key to the explanation. The first HA-L’LUHU in each pasuk has a MERCHA, which is a M’SHAREIT (a note mark that leads to the next word without pause), and hence the following CHAF or VEThas no DAGESH. The second HA-L’LUHU in each pasuk has a R’VIA-MUGRASH, which is one of the MAFSIKIM in TA’AMEI EMET, and so the following KAF or BET has a DAGESH. The same is also true for 150:2.
Ed. note: This does not help us explain the MI CHAMOCHA and MI KAMOCHA situation, since the second MI in the pasuk, the one followed by KAMOCHA (with the DAGESH intact) is marked with a MERCHA, which is a M'SHAREIT in the TROP of the 21 books of Tanach, as it is in the TAAMIM of SIFREI EMET. The DAGESH of KAMOCHA wouldbe expected to have fallen, but it doesn't. Some other possible explanations were offered in this column a couple of weeks ago. But it seems that TROP itself cannot explain it completely.
Now we move on to a previous email from DL, also on something we raised in this column from SHIRAT HAYAM. By his own admission, this will sound quite technical, but let's give it a spin...
This email is going to be somewhat technical but I think that it is important to explain a principle that is essential for an understanding of how the phrasing of p’sukim are determined by T’AMIM...
In TBDATR of TT 605, in the course of your discussion as to whether ADIRIM in the phrase TZA-L’LU KA-OFERET B’MAYIM ADIRIM (Sh’mot 15:10) is an adjective describing the water or a noun referring to the Egyptians, you wrote: “The T’AMIM don’t really help resolve this dispute because the ZAKEIF-KATON on KA-OFERET and theTIPCHA under B’MAYIM are both second level (strong) pausers.”
You are right that both ZAKEIF-KATON and TIPCHA are second-level MAFSIKIM but that does not mean that their relative pausing strength in the pasuk cannot be distinguished. There is a rule that whenever there is a series of two or more MAFSIKIM of the same level in a pasuk (with or without M’SHARTIM in between), the firstis the largest pauser of the series and the last is the smallest. (Ed. Read that again, if it will help you.)
To appreciate why this is so, we need to under- stand the fundamental principle that governs how p’sukim are divided into phrases by the T’AMIM. This may be termed “The Principle of Continuous Dichotomy”.
The principle states that a pasuk is first divided into two halves (usually by an ETNACHTA), and then each half is further divided into two phrases, each phrase into two sub-phrases and so on, until no further division is necessary.
Each half, phrase or sub-phrase is divided by a MAFSIK one level below the level of the MAFSIK that ends it. Once the division by MAFSIKIM is complete, appropriate M’SHARTIM are assigned to the remaining words.
...TZA-L’LU KA-OFERET B'MAYIM ADIRIM:
Applying this principle to the phrase in question, which is the second half of Sh’mot 15:10, produces the following result: The half-pasuk, which ends in a SOF-PASUK (level 1), is divided into two by the ZAKEIF-KATON (level 2) on KA-OFERET. Then the first phrase, TZA-L’LU KA-OFERET, which ends in the ZAKEIF-KATON (level2), is subdivided into two by the PASHTA (level 3) on TZA-L’LU, while the second phrase, B’MAYIM ADIRIM, which ends in the SOF-PASUK (level 1), is subdivided into two by the TIPCHA (level 2) under B’MAYIM. Thus, although both the ZAKEIF-KATON on KA-OFERET and the TIPCHA under B’MAYIM are second-level MAFSIKIM, the ZAKEIF-KATONis the larger pause because it represents the principal division of the half-pasuk, while the TIPCHA, representing a subdivision, has similar pausing strength here to the PASHTA on TZA-L’LU. ADIRIM, therefore, is an adjective describing the water.
If ADIRIM were a noun referring to the Egyptians, the principal division of the pasuk would have to be at B’MAYIM, not at KA-OFERET. To achieve this would require the T’AMIM to be DARGA, T’VIR, TIPCHA, SOF-PASUK. The half-pasuk ending in the SOF-PASUK (level 1) would be divided by the TIPCHA (level 2) under B’MAYIM, andthe phrase TZA-L’LU KA-OFERET B’MAYIM would then be subdivided by a T’VIR (level 3) under KA-OFERET...
To illustrate the principle with another example, let’s look at the first half of the following pasuk, starting at MI-CHAMOCHA and ending at the ETNACHTA under BAKODESH. It contains two second-level MAFSIKIM, a ZAKEIF-KATON on HASHEM and a TIPCHA under KAMOCHA. Does this mean that there is a doubt as to which of these isthe larger pauser? Obviously not. Even with no knowledge of T’AMIM whatsoever, it is evident that this half-pasuk consists of two parallel phrases, the first ending at HASHEM. The ZAKEIF-KATON on HASHEM marks the principal division of the half-pasuk ending at the ETNACHTA (level 1). The TIPCHA under KAMOCHA is the subdivisionof the second phrase, which ends in the same ETNACHTA, while the parallel subdivision of the first phrase ending at the ZAKEIF-KATON is achieved by the third-level PASHTA on BA’ELIM.
The corollary of the Principle of Continuous Dichotomy is that whenever there is a series of two or more MAFSIKIM of the same level, the first one is the principal division, while each successive MAFSIK represents a further subdivision of the phrase following the first MAFSIK.
Now that we have established that according to the T’AMIM, ADIRIM describes the water, how are we to explain the G’mara (Menachot 53a) that interprets it as referring to the Egyptians? The most likely explanation is that this is D'RASH, not P'SHAT. According to the opinion in N’darim 37b that the division of p’sukim byT’AMIM is of Divine origin, no other explanation is possible. If, however, the T’AMIM are a very ancient tradition, but not from Sinai, it is possible that the G’mara’s interpretation represents a different tradition...
Ed. summary: The TA'AMIM must be read according to its rules, which will show us the straightforward meaning of the words; D'RASH will often "overlook" the Taamim, but still be valid on a D'RASH level.
Thank you DL for your comments, explanations, and clarifications. Keep them coming.

Parsha Pix
Upper-left is really the starting point, the scales representing JUSTICE. In this case, MISHPATIM. In addition to the broad idea of justice, see what else can be found in the sedra, for which the scales of justice would be an appropriate representation.
Upper-right is the "fist" referred to as one of the weapons that can injure or kill.
An eye for an eye, literally, an eye UNDER an eye, is depicted here as money under an eye, based on Rashi and all other commentaries. The Vilna Gaon pointed out that the letters of the word AYIN are each followed in the ALEF-BET by the letters of the word KESEF. AYIN-PEI, YUD-KAF, NUN-SAMACH. A very nice graphical representation of the fact that monetary compensation on several levels is the correct understanding of an Eye for an Eye.
The bull and the fire are two potential causes of damages - one of the many key topics of the sedra.
So is the pit (right below the fire is a peach pit. Play on words from PIT to PIT). That
give all types of damages: The bull with horns, the tooth, the feet of the bull, the fire and the pit.
The sneaking thief was caught in the cellar. Under what circumstances is one held blameless for killing him? Under what circumstances would one be held accountable? And how much does the caught thief pay to the victim?
The guard at his post represents the whole topic of the FOUR SHOMRIM.
The hands pulling the money out of the wallet are about to lend money at 0% interest. Or, perhaps, they are about to offer a bribe. Which will blind the judge receiving it, as in the image of the blindfolded head.
The witch on the broomstick stands for the 3-word pasuk which requires Sanhedrin to rid society of witches.
Down the lower-left side are images of the Three Regalim, Pesach, Shavuot, and Sukkot.
The Har Sinai pix for Shavuot also corresponds to the end of Mishpatim where the events of Matan Torah are presented with other details not presented in Yitro.
The quill and scroll is for Moshe writing down "all of G-d's words" (Shmot 24:4).
There is milk & meat for the first of the three occurrences of LO T'VASHEIL G’DI...
Lower-right is the TZIR'A (wasp) that G-d will send into the Land to help slowly drive out some of the nations there.
The cloud is covering Har Sinai (endof the sedra).
The tooth is referred to in the mitzvot related to injuring an EVED K'NAANI and being required to free him. It is also one of the forms of damages. Also, there is a tooth for a tooth.
The three arrows belong to the haftara we don't say. Sorry.
The money can double for Sh'kalim.
The knitting reminds us of the prohibitions of Shabbat, as commanded with a positive mitzva in Mishpatim.

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). 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 (YITRO) TTriddles:
[1] Common, but not exclusive verb of the sedra people
[2] Continue on fathers' right
[3] Always, always, fair judgment
[4] Moshe's description of Egypt was whose self-description?
[5] Up 5, down 4
[6] Color me purple (or maybe violet)
[7] Davidson's middle's finale's male counterparts

And the envelope, please...
[1] The Sedra People (in TTriddle language) are those people whose names are also the names of sedras. The Sedra People are No’ach, Yitro, Korach, Balak, and Pinchas. It is not clear if we should consider Sara Imeinu among the Sedra People. This TTriddle started forming with the phrase VAYIKACH YITRO, and Yitro took Tziporaand her two sons, and again, sacrifices. That boded well -two VAYIKACH YITROs. This, of course, brought to mind VAYIKACH KORACH, since that’s a sedra opener. From there, we check Balak. Sure enough, there are two VAYIKACH BALAKs. Both times, it is Bil’am whom Balak took. A TTriddle was born. But there are still other SedraPeople. Well, PINCHA saw (what was going on), he stood from among the people, and VAYIKACH, he took, a ROMACH, spear, in his hand. Not exactly VAYIKACH PINCHAS, but as close as it was going to get. That left NO’ACH. He was more of a stretch, but he fit (sort of). G-d told No’ach twice to take - once it was food for allthe animals, once to take seven pairs of each kosher animal and bird. And each time G-d told No’ach to take, the Torah tells us that he did what G-d told him to do. So these are K’ILU VAYIKACH NO’ACHs, which were deemed acceptab;e for this TTriddle. So “to take” is a common verb to the Sedra People, but not exclusive,since the following people’s names also follow the word VAYIKACH: HaShem, Sheim. Avram and Avraham, Terach, Avimelech, Yaakov, Eisav, Yehuda, Yosef, Moshe, Amram, Aharon, Elazar (that’s it among the 88 VAYIKACHs in the Torah; many of the people listed have multiple VAYIKACHs), Achan, Yehoshua, Gid’on, Avimelech, Mano’ach,Shmuel, Yishai, David, Sha’ul, Chanun, Tzadok, Asa, Eliyahu, Ovadyahu, Y’hoyada, Y’ho’ash, Achaz, Chizkiyahu, Tirza, Chananya, Baruch, Yochanan, Haman, G’shur (these 24 people are among the 117 VAYIKACHs in the rest of Tanach).
[2] Fathers are AVOT. Fathers’ right is YEMIN AVOT. That’s the name of a street in Kiryat Moshe. If you continue on Rechov Yemin Avot it becomes KANFEI NESHARIM, the wings of eagles. That phrase appears only once in Tanach - in Parshat Yitro. The street in Giv’at Sha’ul was named for a sefer written by Rav Avraham Nesher(Adler), Director of the Jerusalem Rabbinate for many years. Yemin Avot, by the way, is also named for a sefer by another prominent Jerusalem Rav.
[3] The phrase V’SHAFTU ET HA’AM, and you shall juge the people, appears three times in the Torah. Twice in Yitro, followed by the words B’CHOL EIT, always. The other time the phrase appears in the beginning of Sho-f’tim (the sedra, not the book) where it is followed by MISHPAT TZEDEK, fair judgment.
[4] Moshe named his first son GERSHOM (GEI-R’SHOM) because he was a stranger in a foreign land, ERETZ NOCHRIYA. This, we are told in Parshat Sh’mot and again in Parshat Yitro (where it seems strange that the origin of the name is repeated; we usually find name explanations when we are told of a birth, and only then). NOCHRIYAappears 8 more times in Tanach. In the Book (Megila) of Ruth, she says of herself, V’ANOCHI NOCHRIYA. SoMoshe’s description of Egypt was Ruth’s self-description.
[5] The words VAYA’AL MOSHE, and Moshe ascended, appear five times in the Torah (once in Yitro). VAYEIRED MOSHE, and Moshe descended, appears four times (twice in Yitro). That’s up 5, down 4.
[6] This is a simple play on the word SEGULA. The word first appears in Parshat Yitro, when G-d says that if we harken to His Voice and preserve His covenant, then we will be for Him SEGULA (special treasure, chosen people, beloved) of all ther nations... The word reappears in D’varim three times, in the same context. In modern (?) Hebrew, the word is the feminine form of SEGOL, which means purple or violet. ARGAMAN is also used for purple. There seems to be controversy as to whether violet and purple are the same color or slightly different shades, hence the equivocation in the wording of the TTriddle.
[7] Davidson is David’s son, is Shlomo HaMelech. Davidson’s middle refers to the second of the three books of Tanach attributed to Shlomo HaMelech. He wrote Shir HaShirim in his youth, Mishlei in his middle age, and Kohelet in his old age. Davidson’s middle is the book of Mishlei (Proverbs). Its finale refers to the last22 p’sukim of Mishlei, well-known as the post-Shalom Aleichem, pre-Kiddush song at the Shabbat Table on Friday night - EISHET CHAYIL. The male counterparts of an EISHET CHAYIL are ANSHEI CHAYIL, one of the qualities that Yitro advised Moshe to look for in a judge for the people. The term is variously interpreted by different commentaries. Here is a list of possibilities from a footnote in The Living Torah by Rav Aryeh Kaplan z”l. Capable men, competent, resourceful, men with leadership qualities, efficient men, strong, strong hearted, confident, men with initiative, men of status, wealthy men, superior men, implying self-control, moral superiority, and leadership.

This week's TTriddles:
[1] Va'etchanan beats Mishpatim at its own game. By what score?
[2] Delicacies; master & family
[3] Mixed up fool in the water
[4] Three boys were sent to the principal's office for fighting. The principal asked the first one what happened. He pointed to the second one and said, "He pushed me". When the principal looked at the second boy, he pointed to the third boy and said, "He pushed me". The third boy just sat there and smiled. Name the three boys.
[5] Man of 1, 2,3, 5, 7, and 8
[6] double-scrambled first-born item
[7] In the sedra, he swears; in Shoftim, he's old
[8] Who, besides the king, may not
[9] The first, the second, the third, the fifth, the seventh, the tenth, this, and...
[10] Money, donkey, blemish, Divine Spirit
[11] An angel, messenger, or prophet - Eliya

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As of Rosh HaShana 5764, yearly membership for couples (even if one of the two does not frequent the Center) is 250NIS. Membership for a single person is 180NIS per year. Life membership remains at $500, with payments possible. Contact the Center for details of membership benefits. • Membership includes lower rates forallIsraelCenterprograms,tiyulim,etc.andasubscriptiontoJewishAction, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il;Specialnoteto TTreaders whodo notregularlyparticipatein IsraelCenteractivities(or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center.We hope you feel that way too.
For sale at the Israel Center: Set of 6 tapes byRabbi Dr. Aaron RakeffetonThe Rav & Religious Zionism - 160nis ($36)

Purim Goodies from Herby's Bakeshop:
Hamentashen: 500g bags (20NiS) of: Poppy, date, apricot, choc.or whole wheat w/ date filling
Challot
Special for Shabbat before Purim or your Seuda (will remind you of a hamantash) white or whole wheat
Medium - 12NIS
Large - 18NIS
Call in or email ordersby Wed. Mar.3, 4:00pm(02) 566-7787 ext. 204, trochel@netvision.net.il
Pick up Fri, Mar.5 by 1:00pmor Sun, Mar.7 by 1:00pm (All orders will be at the Center on Friday)

The Israel Center is looking for volunteers to help with various tasks. Please contact Batya if you can be of help to us. (02) 566-7787 ext. 249

NESTO Native English-Speaking Teen Olim
NESRO Kids - Purim Markey on March 2. There will be fun, laughs, games, and lots of yummy food. Be There!
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432 Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator, Tanya Glassman, Bat Sherut NESTO is partially funded by the Jewish Agency for Israel

Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki helps us enable quality home-care for seriously disabled children in Israel. Ph. 058 853317 • www.kerenmalki.org • In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01

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. We will be happy to assist you from 9:00am-1:00pm on Sundays to Thursdays. Call Batya at the Travel Desk of theIsraelCenter,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 bypressing2rightawayandleaving your message 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) andadessert.Yourbox 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 the Israel Center.

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 • Shabbat Parshat Mishpatim - Sh'kalimM'vorchim Adar - Machar ChodeshFebruary 20-21: To the participants: Have a wonderful Shabbat Enjoy!

“The Coast with the Most” - Two-Day Tiyul guided by David Magence: Tuesday & Wednesday, March 16 & 17, '04 - 23 & 24 Adar 5764
Highlights of Trip:
Apollonia - remains of the Crusader fortress & ancient port
"Af Al Pi Chen" - Museum of the Ha'apala (Illegal Immigration)and Israel's Navy (learn the connection between the two)
Dagon Museum - The only Museum in the world devoted to the history of grain, with many unique ancient artifacts
Ride The Carmelite - Literally through Mt. Carmel. Take in the spectacular view of Haifa Bay from the top of Mt. Carmel.
Overnight stay at Nir Etzion Hotel (Mehadrin)
Akko - Bet Knesset "Or Torah": perhaps the most elaborately decorated shul in Israel!
Nahariyra: Visit the Strauss Ice Cream & Dairy Factory
Rosh HaNikra - Ride the cable car down to the magnificent grottoes cut into the chalk cliffs by eons of erosion
Tzomet HaShayara - see the homemade armored cars used during the War of Independence at the memorial to those who gave their lives bringing supplies to Kibbutz Yechi'am
Beit She'arim - The burial place of R' Yehuda Ha'Nasi & the most important Jewish cemetery in the world - during the period the Jews were not allowed to enter Yerushalayim
565NIS (member signing up by March 2nd) • 585NIS (member signing up after March 2nd) • 585/605 (non-mem), includes transportation & bus with us at all times (bring lunch for Tuesday) • Call Batya to reserve • Shulamit's Tiyulim Are always Treats; Come You Will surely enjoy her delicious sweets!

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.

Havat HaBaton, Zichrom, vail February 22-26, Fe. 29 - March 3
Midweek: 350NIS per couple, B/B

Sheraton-Plaza, Jerusalem, valid February 20-21
SHABBAT, 1130NIS per couple, F/B

Jerusalem Pearl, valid March 1-4, 8-12
2-night MIDWEEK package: 1260NIS per couple, B/B

Hyatt, Dead Sea, valid thru Feb. 26
2-night MIDWEEK package: 1100NIS per couple, H/B

Neptune, Eilat, valid February 22-26
MIDWEEK: 340NIS per couple per night, B/B

Renaissance, Jerusalem, valid thru Feb. 26
2-night MIDWEEK package: 800NIS per couple, B/B
incl. FREE entrance to pool, Jacuzzi, and sauna

Eden, Zichron, valid February 20-21
Glayy Mehadrin, SHABBAT , 745NIS per couple, F/B

Kfar Giladi Hotel, valid through February 26
2-night MIDWEEK package: 870NIS per couple, B/B

Novotel Thalassa, Dead Sea, valid February 22-26
MIDWEEK: 475NIS per couple per night, H/B

Princess, Eilat, valid February 22-26
MIDWEEK: 480NIS per couple per night, B/B

Shizen Spa, Herzliya, valid February 22-26
MIDWEEK: 880NIS per couple per night, B/B

Holiday Inn - Crowne Plaza, valid February 22-24
Jerusalem, MIDWEEK: 480NIS per couple per night, B/B

Crowne Plaza, Eilat, valid February 26-28
Thursday night thru Shabbat: 1140NIS 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 TT607
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 or the UJC

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 28 Shvat - 5 Adar (Feb. 20-27)

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

Leil Shabbat
In-House Shabbaton People in walking distance are invited to join the Shabbaton participants for davening and shiurim
5:00pm Mincha, Kabbalat Shabbat, etc.
9:00pm (approx.) Shiur by Rabbi Emanuel Feldman on Humor & Judaism plus Oneg Shabbat

Shabbat DAY
7:30am Pre-davening mini-shiur by Phil
8:00am Shacharit etc. - Chazan Binyamin Munk & Sons with the B'Nevel Quartet; Drasha - Rabbi Feldman
11:30am Shiur on Mishpatim by Rabbi Emanuel Quint
12:30pm Mincha Gedola
3:45pm Shiur by Rabbi Emanuel Feldman + Ask the Rabbi
(4:45pm - Mincha)
6:00pm Maariv & Havdala

Motza"ei Shabbat, February 21, 8:30pm: HaNeshamot in Concert, Carlebach and original Jewish music featuring Harpo (previously of Reva L’sheva)

Motza"ei Shabbat, Feb. 21, 8:30pm, Rabbi Shlomo Kory on Motivation: How to motivate yourself to do things you're not motivated to do

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 Frowein
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
Sunday, 2:00pm • Healing and the 10 S'firot: Introduction to the self-healing of Chronic diseases 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
Sunday, February 22nd, 8:00pm: Author's First Israel Appearance, "The Ups & downs of Raising A Bipolar Child", A survival guide for parents by Judith Lederman & Candida Fink, M.D. Dr. Fink has been treating children with Bipolar disorders for many years. Mrs. Lederman will present a brief outline of the book, answer questions from the audience, and be available to autograph your copy of the book

MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) excursions into the world of nevi'im by Pearl Borow
Sale of magnetic & printed gifts for Purim, Pesach and all-year round by L.A.K.
10:30am (men &women): More on Mitzvot with Phil Chernofsky; Rabbi Leff will be back IY"H for the shiur on March 1st
11:36am (men & women), Jewish History series: The Bar Kochba Revolt, part II People and Places with Dr. Henry Goldblum
11:36am (women) 10 steps to Greatness from the teachings of Rabbi Avigdor Miller z"l with Discussion 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, February 23rd, Video and Lunch, 12:30pm: “The Crisis of the Religious Courts" by Rabbi Macy Gordon
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
Mondays (and Wednesdays) 2:00pm: Hebrew-reading Ulpan
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Megillat Esther, - Shiur by 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
MON, 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, Feb. 23, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

TUESday
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
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: Pride & Anger: Qualities against Wisdom & Prophecy with Dr. Hayim Abramson
9:55am: "The High & Mighty King Sitting on His Throne" with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: shiur in Hebrew: Tefila - Service of the Heart 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., Feb. 24, 12:30pm • The Special Kedusha of Eretz Yisrael by Mrs. Pearl Borow
Tuesday, February 24th, 8:00pm: "Decision Making: Your Personal Way of Making Decisions and How to Improve it" with Rabbi Shlomo Kory - Also with Rabbi Kory... Motza'ei Shabbos, February 28, 8:30pm"From Decision to Realization: Developing your Decision into a Goal and Following it Through"
TuesdayFeb 24: Tofaah Concert for women, 8:30pm, 25/30NIS

WednESday
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
Wednesdays at 9:00am (and Mondays at 7:30pm) • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
9:15am • "The Right to Know..." series, Journalism and the Media Rabbi Macy Gordon
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
Wednesday, Feb. 25th 12:30pm, lunch and video: “Women and Mitzvot by Rabbi Aharon Ziegler
(Mondays and) Wednesdays 2:00pm: Hebrew-reading Ulpan with Chani Abramson
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 Jewish Criminal Law with Rabbi Chaim Eisen
Wednesday, February 25, 8:00pm: Jewish Values Education Institute & Avrom Silver Jerusalem College for Adults present...Is there Still a Possibility for Palestinian Democratic Reform and a Real Peace Process? with Dan Diker, Senior Knesset affairs correspondent for IBA English Television News; Correspondent for WFLD Fox Chicago, and Khaled Abu Toameh Palestinian Affairs correspondent for the Jerusalem Post
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold...Chassidut 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, February 26th, 18:30-22:30
"Rachel Cries for Her Children"
18:30 Rachel is Relevant by Evelyn Haies, President, Rachel's Children Reclamation Foundation; Author, The Eleventh Plague, Twins because their Hearts are softened to accept the Unacceptable", "The Twelfth Plague, Generations, Because the Lion Wears Stripes"
20:00 Counseling Children Forced by Parents to Participate in Sacrificial Cultic Religious Ritual Murders by Dr.Sam Minskoff, Former Senior Clinical Psychologist, Riverside County Department of Mental Health, Childrens' Residential and Intensive Day Treatment Program, Riverside, California, Former Social Worker, Childrens' Protective Service, Los Angeles County
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
Upcoming: Monday, March 1, 20:00"The Messiah: Redeeming His Roots" by Rabbi Yaakov Moshe Poupko
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
Sunday, February 29, 8:00pm: Ladies: You are in for a special treat! Concert of Classical & Jewish Musicby Zmora Women's String Orchestra Conducted by Rena Schaeffer, 30NIS women, 20NIS students & children • Limited seating - call to reserve
Sun. Feb.29, 2:00pm: Israel's Security Needs - Fence or Defense - Shifra Hoffman
Tue. Mar.2, 4:00pm: The U.S. & Israel - Tensions & Illusions - Dr. David Luchins
Wed. Mar.3, 8:00pm - RELENTLESS - video presentation

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

Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU Israel Center Dinner

Chosen People to the Chosen Land - Aloh Na'aleh in conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
CPCL #22 • Mishpatim-Sh’kalim (M) 5764, contact: alohnaaleh@israelcenter.co.il
This monthly feature is geared towards encouraging Aliyah... AND encouraging veteran and new Olim to become more involved in encouraging and easing the Aliyah of others.
Rooted in Eretz Yisrael by Hana Ben-Dov
Tu B'Shvat is a bright spot in our Jewish calendar. Nowhere is it felt with more hands-on immediacy than in Israel. The date, the 15th of Shvat, was set by our Sages as halachically significant in determining the timing for the mitzvot of "ma'aser" and "orlah", and is thus called the New Year of Trees ("ilanot").
The date was chosen because it is toward the end of winter in Israel and the earth begins to wake up. Green sprouts appear and the trees begin to bloom. The first tree to blossom is the almond. Its lovely pink-white flowers are a refreshing lift and you know spring is coming soon.
We were happy to find that in Israel Tu B'Shvat is a welcome day of national celebration. All over Israel, schools, youth and adult groups, and families plant saplings, sponsored primarily by the Jewish National Fund. When Tu B'Shvat falls out on Shabbat, the plantings are on another day. The plantings have an important contemporary purpose, which is to restore green fertility to the dry and barren areas of Eretz Yisrael, after the trees and land were abused and neglected by the many foreign occupiers of our land during the long years of our exile.
The land of Israel flourishes when those who love her are here to care for her. When Jews came they planted. Trees provide shade and food. Their roots soak up rainwater and dew. This helps maintain the underground water table and prevents run-off and flooding.
There are challenges which we accepted when we come here to set down our own roots, fulfilling the words of that old and meaningful song: "Anu banu artza livnot ul'hibanot ba" - "we came to this land to build and to grow here".
Until we made Aliyah, we visited Israel a few times, for Tu B'Shvat when possible, so we could do some planting of our own. One of those times my cousin took us to Omer, a suburb of Beer Sheva. Her friends had moved into a new house and had invited us to come and plant trees, shrubs and flowers.
Much of the road to Omer ran through dry brown, stony land. Approaching Omer, I was happy to see a grove of trees with benches and picnic tables. The sign brought tears to my eyes: "These trees were planted by the children of the Hebrew schools of New York City". It brought back a flood of memories from my childhood. "Couldone of these trees be mine?", I wondered.
One wall of our Hebrew school classroom had JNF posters of trees. Their "leaves" were empty circles. Five pennies bought a green leaf sticker to paste in a circle. Fifty "leaves" meant that a tree would be planted in Eretz Yisrael. We always tried to "plant" a few trees before Tu B'Shvat. That sign near Omer made me feel that for years I had already had roots in Eretz Yisrael.
With the steady return of Jews to the Holy Land and the re-establishment of Jewish sovereignty in Eretz Yisrael, there is a heightened perception of the concept of redemption for the land and for ourselves, with our heritage and traditions, and the mitzvot connected to the land, which we now can observe.

Eretz Yisrael in Our Sources
For the Lord, your G-d, brings you to a good land, a land of brooks of water, of fountains and murmuring depths, that come out in deep valleys and mountains; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil from olives, and honey. - Dvarim 8:7-8

Aloh Na'aleh Chagiga
Women students on one-year programs from eighteen seminaries in Greater Jerusalem and Orot College in Elkana participated recently in an inspiring evening sponsored by Yeshiva University and Aloh Na'aleh together with the OU Israel Center. The message came across that living in Israel is a great contribution to the Jewishpeople. Educator Shira Smiles gave a shi'ur on taking action in anticipation of the redemption, with examples of daily life in Israel. Dyonna Ginsburg of Yavne Olami spoke about the many "Nachshons" who have already crossed the Atlantic, thus leading the way for other young olim. Four women spoke about their recent Aliyahand were available to answer questions. The students enjoyed a concert of Chaim Dovid and his band.

Research Project on Olim from the United States
Yafa Kleiner Brandwein is conducting private research project on immigrants from the USA, in Israel 10 years and above. She is gathering information about these olim, their reasons for making Aliyah and their integration into Israeli society. Olim interested in participating in the project, either by being interviewed or filling out a questionnaire, should send their email address, phone number, and year they came to Israel to yafakl@macam.ac.il

Aliyah Pen Pals
Potential olim can contact David Magence at magence@netvision.net.il for names and addresses of Aliyah pen pals. Aliyah pen pals, listed according to profession, are veteran or recent olim interested in providing assistance.
Here to Stay - Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Send the essay to: aloh-naaleh@aaci.org.il.
Rachel Reeder of Nof Ayalon came to Israel with her family in July 2003 through Nefesh B'Nefesh. Before Aliyah, they researched the mitzvah of yishuv Eretz Yisrael.
We are a bit of an unusual family. We have four grown children (three married) and a pre-schooler. We made Aliyah with only the youngest. We have no family members in Israel. Yes, it was a scary move in many ways, but we became convinced that it was the right thing to do.
During the five and a half years that we were planning our Aliyah, my husband and I took six pilot trips, talked with many, many olim and looked at a variety of communities throughout Israel. We also researched the information on the issue of the mitzvah of yishuv Eretz Israel. There is a great deal of confusion and misinformation surrounding this issue. We could not even find a reading list on the topic, and finally created our own. (See list at end of this article.)
Ultimately, we were convinced by extensive reading and discussions with rabbis in Israel and the U.S. and olim in Israel that there is indeed a strong commandment to settle the Land. We are convinced that this is a unique time: For thousands of years Jews longed to be able to live here, and for so much of that time it was not possible; how could we NOT come now, when it is possible?
In our readings, we discovered stories of the hardships Jews endured during the establishment of the various communities in and near Jerusalem, just to carry out this mitzvah. How can anyone compare the experience of being exposed to wild beasts, cholera epidemics, and extreme poverty, with today's experience of Aliyah?
Yes, certainly there are issues for North Americans considering Aliyah. We lived in Los Angeles, with wonderful observant communities, a variety of great day schools, dozens of kosher restaurants, and wonderful programs of shiurim and Shabbatot. Certainly it is possible to have a great experience of living a religious life there. However, as with many things in life, it could be great, BUT not what the Ribbono Shel Olam wants of us! The United States, for all its comfortable hosting of Jews, is nevertheless GALUS. We were 100% convinced that Jews are commanded to live in Israel and that each Jew must long for this and plan for this, and ultimately, actually make Aliyah.
All of us eventually, after 120, have to stand before the Ribbono Shel Olam and account for how we spent the years allotted to us. I could not live with myself if I had to say "Thank you so much for giving us the Land of Israel, but I preferred to spend my life in Southern California".
Aliyah Reading List
The following is a partial list of sources available in English, compiled by Rachel Reeder, for those interested in Yishuv Eretz Yisrael and Aliyah.
[1] Eim Habanim Semeichah, by Rabbi Shlomo Teichtal, translated by Rabbi Moshe Lichtman.
[2] To Dwell in the Palace, edited by Tzvia Ehrlich-Klein.
[3] An Angel Among Men: Impressions from the Life of Rav Avraham Yitzhak HaCohen Kook, by Simcha Raz, translated by Rabbi Moshe Lichtman.
[4] Torat Eretz Yisrael: The Teachings of HaRav Tzvi Yehuda HaCohen Kook, commentary by Rabbi David Samson, translated by Tzvi Fishman.
[5] The Voice of the Turtle Dove, Rabbi Hillel Shaklover, translated by Rabbi Yechiel Bar Lev and K. Skaist.
[6] Where Heaven Touches Earth: Jewish Life in Jerusalem from Medieval Times to the Present, by Dovid Rossoff.
[7] Return to the Heavenly City (multi-volume), Menachem Gerlitz.
[8] On Bus Drivers, Dreidels and Orange Juice; Life in Israel, It's More than You Bargained For, by Tzvia Ehrlich-Klein.
[9] Tree and Shrub in Our Biblical Heritage, by Nogah Hareuveni, translated by Helen Frenkey.
[10] Hasidim in Israel, by Tzvi Rabinowitz.

Bet HaKerem, Jerusalem by David Magence, Licensed Tour Guide
The Ayalon Valley has historically been a major battlefield, from the time of Yehoshua bin Nun through the Six Day War. The military significance of the Valley is in its location. Our Sages accurately describe the Ayalon Valley as the boundary between the Shefela (leading to the Mediterranean coast) and the hills going up to Jerusalem. The fairly large Ayalon Valley is the last place to organize an army before the ascent to Jerusalem.
The earliest battle in the Valley for which we have recorded evidence was fought by Yehoshua and the Tribes of Israel. The sun stood still long enough for Yehoshua to complete his victory (Yehoshua 10:12-14). An interesting fact: In Central and South America, the highly developed calendar of the ancient Mayan culture shows that there was a single day, over 300 years ago, when the sun did not rise. If the sun does not set over the Ayalon Valley, it will not rise over Central and South America. (Although I do not need the Mayans to confirm what we read in Yehoshua, it is interesting that a source unrelated to anything Jewish supports the verses.)
The Battle of Emmaus, fought in the Ayalon Valley without benefit of an outright miracle, was led by Yehuda Maccabee. An excellent example of how to manage a battle, it is taught until today in ZaHaL officers' training courses.
The Latrun police fort, built by the British in 1942, controlled the road to Jerusalem. During the War of Independence, at least five attempts of our forces to capture the fort and surrounding hills ended in failure. Since one of the attacks on Latrun involved the first use of tanks by ZaHaL and the Armored Corps, the police fort became the central memorial site for our Armored Corps.
Until the Six Day War, the Green Line ran through the Valley. Kibbutz Sha'alvim (named for a Biblical town in the area) was established as a NaHaL outpost in 1951 by the Ezra youth movement. It has a hesder yeshiva and an educational center.
Nof Ayalon, a "Torani Leumi" community near Sha'alvim was established 10 years ago, along the Green Line. Today there are 2600 residents. About 20% of Nof Ayalon's families are olim. As a Torani community, Nof Ayalon has at least 70 shiurim a week, from Torah stories for pre-school children through high-level shiurim for Hesder yeshiva graduates.

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