Shabbat Parshiot NITZAVIM - VAYEILECH - ROSH HASHANA - SHABBAT SHUVA
TT #635 - DOUBLE ISSUE
September 10-18, 25 Elul 5764 - 3 Tishrei 5765

This Shabbat is the 351st day (of 355); the 51th Shabbat (of 51) of 5764
Next Shabbat is the 3rd day (of 383); the 1st Shabbat (of 55) of 5765

...U'VACHARTA BACHAIM L'MAAN TICHYEH ATAH V'ZARECHA: (D'varim 30:19) "And you shall choose LIFE, so that you and your children shall live...

We read/learn the FIFTH & SIXTH chapters of Pirkei Avot this Shabbat

ZMANIM - HALACHIC TIMES - Correct for TT #635
Candle lighting - (Nitzavim-vayeilech) 6:16pm (earliest -plag - 5:31)
Havdala - 7:28pm -- Rabbeinu Tam Havdala - 8:05

Ranges are THU-THU 23 Elul - 8 Tishrei (Sep 9-23)
Note: Subtract 1 hr. on Sep. 22-23

Earliest Shacharit - 5:29-5:38am
Sunrise - 6:20-6:28am
Sof Z'man Kri'at Sh'ma - 9:27am-9:29 (8:42-8:44am)
Sof Z'man T'fila - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) - 12:36-12:31pm
Mincha Gedola (earliest Mincha) - 1:08-1:02pm
Plag Mincha - 5:34-5:19pm
Sunset - 6:57½-6:39pm (6:53-6:34pm)

Candle Lighting & Havdala Times
(1) (2) (3) (4) (5) (6) (7)
Jerusalem 6:16 5:33 7:27 6:09 7:20 6:07 7:18
Gush Katif 6:34 5:37 7:30 6:28 7:24 6:25 7:21
Raanana 6:33 5:35 7:29 6:26 7:22 6:23 7:19
Beit Shemesh 6:32 5:34 7:28 6:25 7:21 6:23 7:18
Netanya 6:33 5:35 7:29 6:26 7:22 6:23 7:19
Rehovot 6:33 5:35 7:29 6:26 7:22 6:23 7:19
Petach Tikva 6:13 5:35 7:29 6:06 7:22 6:03 7:19
Modiin 6:30 5:35 7:28 6:25 7:21 6:23 7:19
Be'er Sheva 6:32 5:35 7:28 6:26 7:22 6:23 7:19
Gush Etzion 6:31 5:33 7:27 6:24 7:20 6:22 7:17
Ginot Shomron 6:32 5:34 7:28 6:25 7:21 6:22 7:18
Maale Adumim 6:16 5:33 7:27 6:09 7:20 6:07 7:17
Tzfat 6:25 5:33 7:27 6:19 7:20 6:16 7:17
Kiryat Arba & Hevron 6:31 5:34 7:27 6:25 7:21 6:22 7:18

Notes:
(1) - Erev Shabbat Nitzavim-Vayeilech - is regular Shabbat candle lighting procedure
(2) - Earliest time for Nitzavim-Vayeilech - this is PLAG mincha; do not light before this time
(3) - Havdala Nitzavim-Vayeilech - Regular havdala - wine, spices, candle
(4) 1st night Rosh HaShana - Yom Tov candle lighting - preferable to say brachot first, then light (different from Shabbat candles), but match or "helper candle" may not be extinguished. Or one can follow "standard Shabbat candle lighting procedure", i.e. light first, then brachot. (Less preferable, but acceptable.)
(5) 2nd night Rosh HaShana - Do not light before this time. Creating fire is forbidden on Yom Tov. Light from pre-existing flame only. Brachot should be said first and then light.(Standard Shabbat candle lighting procedure should not be followed. This is different from [4] because lighting is being done at night, rather than at "candle lighting time.) Do not extinguish match or helper candle. Place them down in a safe place and let them go out on their own.
(6) - Shabbat Shuva - Since it is Yom Tov, one cannot strike a match. Use pre-existing flame only, but follow Shabbat candles procedure, i.e. light first, then bracha. Do not extinguish match or helper candle. Place them down in a safe place and let them go out on their own.
(7) - Havdala Haazinu - Regular havdala as after any Shabbat

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 (whichcan be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar problems.
Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.
Also realize that Sfardim and Ashkenazim often has differences in minhag.

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-thisis something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

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

The Molad of Tishrei 5765 (which will not be announced because we don't bench Rosh Chodesh Tishrei) will be on TUE (Sep 14) 13h 15m 17p. Rosh HaShana is fixed on the day of the Molad of Tishrei (MT), unless one of 4 situations exist. If MT is after noon, then RH is fixed on the following day. That would mean WED this year. But the second condition is that RH cannot be fixed on a SUN, WED, or FRI. Therefore, RH 5765 is pushed one more day to THU (and FRI).
5765 divided by 19 is 303 remainer 8. That means that there have been 303 complete Lunar Cycles since Creation and we are in the 8th year of the current, 304th Lunar cycle. By the rule of our fixed calendar, the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th year of each Lunar cycle has 13 months (2 Adars).

Lead Tidbit
The Golden Opportunity
Nitzavim is ALWAYS the sedra read on the Shabbat before Rosh HaShana. Sometimes alone, and more often combined with Vayeilech - but Nitzavim always brings us into Rosh HaShana and the Yamim Nora'im. Even though Nitzavim contains Tochacha-like reproach, warning, prediction, prophecy, it does not come across as "heavy" asthe Tochacha in Ki Tavo. For it also contains the antidote to all the bad things that can befall us as individual Jews who stray from G-d and Torah, and as part of the Jewish People, who tend to "anger" G-d from time to time, often with devastating consequences. And that antidote is T'SHUVA, repentance. It is in Nitzavimthat G-d tells us that the warnings and threats of the Tochacha might indeed befall us. But if that will happen... then you shall return to G-d and listen to His voice, and return to all that we have been commanded to do with a renewed sincerity and commitment. A command to return means that we have it within ourselves to return. G-d does not demand of us what we are not capable of doing. And He promises to meet us half way, so to speak. He will bring us back if we embark on the path of T'shuva. G-d further assures us that this mitzva (possibly referring to T'shuva and possibly to all of Torah) is very accessible to us. It is not remote from us, nor is it in heaven nor across the sea. It is very, very close to us, and involves our feelings, speech, and action. Then G-d emphasizes the notion of Free Will, which is a prerequisite (or co-requisite) of T'shuva. Yes, we are accountable for our deeds, but we always have it within us to choose the correct path in life. We are capable of distinguishing between good and evil and of choosing good.

Above all, the Torah stresses that love of G-d is the goal and the means to achieve the commitment to Torah and Mitzvot that will give us long, meaningful lives. Rather than fear and despair that can come from the Tochacha, Nitzavim fills us with a hopeful message for Yom HaDin.

NITZAVIM - VAYEILECH
Sedra-Stats
Nitz Vayei N & V
of 54 sedras 51st 52nd —
of 11 in D’varim 8th 9th —
lines in a Torah 87 72 159
rank 52 53 41
Parshiyot 4 3 7
P'tuchot 1 2 3
S'tumot 3 1 4
P'sukim 40 30 70
rank (Torah/D’va.) 53/10 54/11 —
Words 657 553 1210
rank 51/8 53/10 —
Letters 2575 2123 4698
rank 51/8 53/10 —

MITZVOT 0* 2 2
positive 0* 2 2
prohibitions 0 0 0
* Some count T’shuva from Nitzavim
N & V are the shortest sedras in the Torah, but their p’sukim are the longest in the whole Torah.

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

Kohen - First Aliya - 3+3+14 p'sukim - 29:11-28
[P>29:11] Having so recently heard the frightful Tochacha and the curses that are invoked against those who betray G-d, Israel is understandably "nervous" about its future, to say the least. Nitzavim therefore, begins on the positive, reassuring note that we are ALL standing before G-d and entering again into a covenantwith Him. These opening p'sukim call our attention to the "inclusiveness" of the People of Israel. We are made up of scholars and leaders, judges and functionaries, men, women, and children, converts, wood cutters and water gatherers (Ashkenazim and S'faradim, religious and secular, Mitnagdim and Chasidim). But togetherthey all stood to reaffirm their commitment to G-d. Jewish Unity has always been our strength, its lack, our greatest weakness.

SDT Rav Aharon of Karlin pointed out that ATEM is made of the letters of the word EMET, truth. This, he said, is the only way to achieve LIFNEI HASHEM, to stand before G-d.

SDT The Alshich points out that the Torah describes the People as "all of you, before G-d", and then proceeds to delineate different types of Jews. Before G-d, we ARE all the same. Whatever differences might exist pale into insignifi- cance in comparison with the fact that we are all G-d's creations. Differences becomeimportant from our perspective. We view some people as more valuable than others. But we really have no way to know how G-d views us. In His eyes we are all standing erect this day...

And there is more. The second three-pasuk set proclaim that it is not just the entire People of Israel who were alive at the time, who are making this covenant with G-d, it is also our ancestors to whom G-d made His special promises, and to the genera- tions of Jews in the past AND the future, whose spirit (souls) were present at this covenant.

Perhaps this is the meaning of the prophecy to Avraham Avinu that his descendants will be as countless as the stars of the heavens. Take the millions of Jews alive today, add the millions who have preceded us, add the - how many more? - future generations, and we can truly be called "without number". Nations that have come to an end, can be numbered. An eternal people cannot ever be counted.

As he has done several times before, Moshe Rabeinu presents both sides of the covenant with G-d before the People: You have been in Egypt and you are aware of their abominable practices and those of the other nations which you have encountered. Perhaps there is a rebellious individual among you who will turn from G-d and embrace another faith.

SDT The phrase describing what we would today refer to as a "rotten apple" is "Shoresh Poreh Rosh V'laana", literally a poisonous root of gall and wormwood. The initial letters of this phrase rearrange to spell SHOFAR, the antidote to this negative facet of Jewish life. The Shofar must awaken the one who stray and start him on the road of T'shuva.

A person who turns to another religion will be severely punished, even if he thinks otherwise. These p'sukim are a miniature version of the Tochacha from last week's reading.

The portion concludes with the statement that there are mysteries of this world that are G-d's and there are revealed truths that belong to us and our children. Our challenge is to remain faithful to the Torah.

This pasuk has wide applications. In all areas of human knowledge - science, math, history... - there are mysteries and there are revealed truths. But remember, today's mysteries can be revealed tomorrow, next year... or never.

Levi - Second Aliya - 6 p'sukim - 30:1-6
[S>30:1 (10)] From the perspective of absolute justice, if we break the terms of our agreement with G-d, punishment should be swift and complete. But we could not survive such an existence. This portion of Nitzavim tells us that if (when) we break the covenant and are dispersed among the nations of the world as punishment, all hope is not lost. We have the golden opportunity (see Lead Tidbit) to return to G-d - and He will help the process along. This too becomes part of the agreement with G-d. The concepts of return in a physical and spiritual sense are intermingled in this Torah portion.

The wayward Jew turning back towards HaShem and the Torah, and the exiled Jew to a distant land coming back to Israel are presented simultaneously. This represents the dual nature of T'shuva. What a wonderful opportunity beckons each Jew - and the Jewish People as a whole - in being given a second chance to live a true Torah life.

MitzvaWatch
Rambam and Sefer HaChinuch (and others?) do not count T'SHUVA per se among the 613 mitzvot. Sefer HaCha- redim, the SMa"K, and others do count T'SHUVA as one of TARYAG. One can say that Rambam counts only specific, distinct mitzvot. A command which is all-inclusive, such as "Keep My mitzvot", "Be holy", "Be straight- forward with G-d", is not numbered on its own, because it is really part of all other mitzvot. T'shuva can be viewed like that. Part of the mitzva to Recite the Sh'ma is that if one does not, or does it without kavana, then he must repent his ways and say the Shma correctly. Part of the prohibition of eating non-kosher is that if one does, then he must repent. More than T'shuva being its own mitzva, it is an add-on to all the others. Or, we can look at T’shuva as a gift from G-d. He doesn’t HAVE to command it. He just has to let it be possible. And we should jump at the opportunity. The Torah does not have to command us to breathe. We do it because it is helpful to living. So is T’shuva. The Torah doesn’t have to tell us to repent, just how to do it. On the other hand, there is one aspect of T'shuva that IS counted by Rambam as a mitzva among the 613 - Vidui, verbal confession. This is a specific aspect of T'shuva that DOES "qualify" for the Rambam's count. And yet, as mentioned earlier, some mitzva-counters DO count T'shuva among the 613.

The last pasuk of the portion contains one of several ELULs, in the form of Rashei Teivot, initial letters. And G-d will circumcise ET L'VAVCHA V'ET L'VAV zar'echa, your heart and the heart of your children. Baal HaTurim actually says that this is why we say Slichot during Elul.

Shlishi - Third Aliya - 4+4 p'sukim - 30:7-14
If we return to G-d, then G-d will rain the curses upon our enemies. We have only to be faithful to HaShem and keep His mitzvot, and all His blessings will be showered upon us. Again a "pitch" is made for T'shuva. And again. And the T'shuva should be completely sincere.
[S>30:11 (4)] But how can we hope to keep our part of the agreement? Is not the Torah so exalted and remote that a mere mortal has no chance of attaining spiritual heights? The answer is elo- quently stated in the famous words of the Torah - For this mitzva is not in the heavens nor is it across the ocean. It is so veryclose and attainable that every Jew can feel confident in taking up its challenges. It is up to us to make the commitment, feel it in our hearts, and ACT upon it.

R'VI'I - Fourth Aliya - 6+3+3 p'sukim - 30:15-31:6
The fourth Aliya is ALWAYS the bridge between the two parts of a double sedra.

S>30:15 (6)] The concept of Free Will is beautifully expressed in the concluding portion of Nitzavim. It marks the difference between human beings and all other creations. The sun and the moon "fulfill" G-d's commands without conscious decisions. A bee doesn't think things out and decide to pollinate a flower. Nor doesa lion attacking a weak zebra evaluate the morality of his act. Only humans have the choice to do good or evil. G-d recommends and pleads with us to choose Life and Good, but He leaves the choice to us. That is why we are accountable for our actions; and that is why we stand before G-d in judgment on Rosh HaShana - animalsdo not. The choice is offered, but not only does G-d "command" us to choose Life, He warns us again of the devastating results of the wrong choice.

Heavens and Earth are called upon to witness this most significant fact of human existence. It is the Land of Israel that is the "prize" for choosing wisely, as G-d had prom-ised Avraham, Yitzchak, and Yaakov. G-d reconfirms His covenant and promises to us.

We have Free Will. We can be whatever kind of people we choose to be. We have His "recommendation" and encouragement to choose Life over Death, Good over Evil. Our proper choices will earn us long life and a firm hold on the Land that He promised our ancestors.

Let us heed the warnings of Nitzavim, let us be inspired by the beautiful challenges of Nitzavim, let us be uplifted by the lofty messages of Nitzavim, and let us have a "successful" Rosh HaShana and Yom Kippur, and a happy & healthy year of peace & prosperity.

[P>31:1 (6)] Moshe Rabeinu con- cludes his words to the People and tells them that at his age of 120 years, he is no longer able to lead them.

And that G-d has told Moshe that he will not be crossing the Jordan River, so his journey is truly over. He tells them that G-d will be with them, destroy the nations that they will encounter in Eretz Yisrael, and that Yehoshua will be the one to lead them. Moshe reminds the People of the victories they have had, and tellsthem to be strong and courageous. G-d won't abandon them.

Chamishi - Fifth Aliya - 3+4 p'sukim - 31:7-13
[S>31:7 (7)] Moshe then speaks to Yehoshua in front of the assembled people, and asks him to be strong, for he will be leading the people and he will be in charge of conquering and settling the Land. G-d will be guiding you "every step of the way".

When Moshe finished writing the Torah, he gave it over to the Kohanim, "the carriers of the Ark".

Moshe next commands the People concerning the mitzva of "Hak'hel" [612,A16 31:12]. On Sukkot following a Shmita year, when the people gather in Jerusalem for the Chag, the king shall read (parts of) the Torah to the multitude. The people are to gather at the Beit HaMikdash - men, women, and children - in order to learn, to fear G-d, to hear and understand, and to commit to fulfill all the teachings of the Torah. And the youngsters who have not yet learned, will hear and learn to revere G-d "all the days they shall live in the Land your are about to enter".

(Try taking a young child to a major drasha or shiur of a big Talmid Chacham. He might not understand a word, but it will make an impression.)

Shishi - Sixth Aliya -6 p'sukim - 31:14-19
[P>31:14 (17)] G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed". G-d's Presence descended to the Tent in the form of a Cloud.
G-d tells Moshe that after his death, the people will rebel against Him, stray from the proper path, and embrace other gods. G-d announces that He will show His anger by "hiding His Face" from them. This is a reference to the well-known "hester panim" which manifests itself as G-d "working behind the scenes" only, in hidden, subtle ways.

This prophecy by no means “obligates” that generation, or any generation, to turn to idolatry. It is possible for the prophecy never to come true. And this would not impugn the truth of Torah or Moshe’s status as a prophet. We always have the challenge not to turn away from G-d, and the ability to remain faithful to Him.
Next is the command to write "The Song" (namely the whole Torah), to teach it to the people, so that it should serve as a testament among the People of Israel. This is the last mitzva of the Torah [613, A18 31:19], to write a Sefer Torah.

MitzvaWatch
Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh (holy books) from which to learn. Since the Torah itself specifies that the "purpose" of writing a Torah scroll is to learn and teach from it, then writing, buying, acquiring all learning texts would be in the spirit of this mitzva.

The RO"Sh (Rabeinu Asher) takes this idea one significant step further - he says that since in our day, the Torah scroll has been relegated to the Aron Kodesh in shul and is used for public reading, but not as a teaching text - the MAIN fulfillment of this mitzva "to write a Sefer Torah" is the building of a personal Torahlibrary. Buy Torah texts from which to learn and teach. He adds that it is also praiseworthy if one is privileged to write a Sefer Torah as well. This is an unusual turn-about, which emphasizes the importance of buying sforim - AND USING THEM.

"...and teach it to the People of Israel - place it in their mouths." From here the Gemara teaches us that one must review and review his teachings with his students until they understand. It is not sufficient to just teach; one must work very hard until his students really understand, until it in their mouths.

Sh'vi'i - Seventh Aliya - 11 p'sukim - 31:-20-30
Because, G-d explains, I am bringing the people to a Land flowing with milk & honey, the People will eat in contentment and turn from G-d. The Torah, however, will not be completely forgotten from the lips (and hearts) of future generations. (This will be "their ticket back".) Moshe wrote the Torah on that day (Rambam says that he wrote 13 Torahs - one for each tribe and one in the care of the Kohanim/Leviyim) and taught it to the People. G-d "commanded" Yehoshua to be strong and courageous in his new role as leader. Moshe completed the writing of the Torah. (Some say that Moshe even wrote the final 8 p'sukim of the Torah, which discuss his death; others disagree.) Moshe commands the Leviyim to take the Torah and place it at the side of the Aron. (Some say that the Torah was in the Aron; others say that it was on a shelf attached to the side of the Aron.) Moshe asks for the leaders of the People to assemble for his final words to them. Moshe tells of the prophecy/prediction of the rebelliousness of the People. Moshe speaks the words of the Song - here probably referring to Haazinu - to all the people, in its entirety. 3-pasuk Maftir.

Haftara - 23 p'sukim - Yeshayahu 61:10-63:9
Final of the 7 Haftarot of Consolation. Yeshayahu prophesies of the time to come when there will be universal peace and Jerusalem will not only be rebuilt, but will be the center of universal worship of G-d. But not only will the nations of the world recognize The One G-d, they will also acknowl- edge the People of Israel as His People. The idea of universal acceptance of G-d fits well with our notion that ALL people are judged by G-d on Rosh HaShana, not just the Jewish People.

Rosh HaShana Torah Readings & Haftarot
First Day...
1st Torah, B’reishit 21:1-34 (34)
According to Tradition, Sara Imeinu was "remembered" on RH, she became pregnant, and subsequently gave birth to Yitzchak, despite her advanced age of 90. On the first day of RH we read B'reishit 21, from Vayeira, about the birth and early years of Yitzchak, and about the Sara-Hagar-Yishmael episode. This first section of the reading is contained in a single Parsha S’tuma, is made up of 21 of the 34 p’sukim, and is divided among the first 3 of 5 Aliyot.

The last part of this reading is a single P’tucha of 13 p’sukim, about the treaty between Avraham and Avimelech. This part of the reading is divided between the last 2 Aliyot of the first Torah. Commentaries point out that it was in the merit of the prayers of Avraham on behalf of the Avimelech's people, that his and Sara's prayers for themselves were also answered. This fits with one of the powerful themes and messages of RH, namely the power of prayer.

2nd Torah, Bamidbar 29:1-6 (6)
The Maftir is called to the second Torah and the first 6 p'sukim of Bamidbar 29 (in Parshat Pinchas) are read. The reading is about the Musaf of Rosh HaShana (mentioning that the Musaf of Rosh Chodesh is also brought on RH) and the mitzva of hearing the Shofar.

Haftara, Shmuel Alef 1:1-2:10 (38)
The Haftara of the first day of Rosh HaShana echoes and reinforces the theme of the Power of Prayer, as well as giving us another example of the "barren matriarch" who conceived after praying, It is the story of Chana, mother of Shmuel HaNavi. The silent nature of the Amida is attributed to Chana. The main connection to the Torah reading and the guiding force, so to speak, as to the choice of this haftara, is the story of a woman who was barren for a long time and then was blessed with a child. Sara in the Torah reading and Chana in the haftara, are joined by Rachel from the haftara of the second day. In a different way, we can add YosefHaTzadik, who was also “remembered” by G-d. Tradition tells us that he was removed from prison to appear before Par’o on Rosh HaShana.

Second Day...
1st Torah, B’reishit 22:1-24 (24)
In the first Sefer Torah, we continue reading from where we left off on the first day. Five people are called to the Torah in the first Sefer. Perek 22 is the portion of the Akeida. It is arguably the most dramatic and emotion-evoking portion of the whole Torah. Tradition tells us that the Akeida took place on Rosh HaShana.ZICHRONOT (remembrances) is one of the three major themes of Rosh Hashana, and the Akeida is the main element of ZICHRONOT. Not only is it the topic of the Torah reading, but it is the basis of the choice of Shofar — namely, the Ram’s Horn — and it is an oft repeated theme in davening.
We stand before G-d on Yom HaDin and we proclaim that we are not only the biological descendants of Avraham and Yitzchak (and Yaakov), but the spiritual heirs as well. We are not just telling stories; we are inspired to emulate our forefathers and develop a total commitment to G-d and Torah.
Perhaps it is much more than that. The old question about the zebra (of Shel Silverstein’s poem), as to whether it is a black animal with white stripes or a white animal with black stripes, is very applicable to that average Jew. Each of us does mitzvot which earn us credit, so to speak, and sins that are held against us. Whatever the ratio, the question is what kind of Jews are we. Am I a good Jew with episodes of sin or am I a wicked Jew who does mitzvot from time to time. And this is not merely a matter of numbers. It is possible that we are evaluated as good Jews who slip, even if the slipping is significant... because we are the descendants of the Avot and Imahot. This is part of why we mention the Akeida so often on Rosh HaShana.

2nd Torah, Bamidbar 29:1-6 (6)
The Maftir from the second Torah is the same as the day before - the RH Musaf.

Haftara, Yirmiyahu 31:2-20 (19)
Once again, we find one of the matriarchs who was without child for a long time. This time, Rachel Imeinu represents the people of Israel (more specifically, the tribes of the kingdom of Israel, under the flag of Efrayim, so to speak, who are in bad shape in their countries of Exile. The closing words of the Haftara contain G-d's promise of mercy.

The readings of RH are not just Bible stories and we shouldn’t take them as such. We read about an amazing love relationship between G-d and His people, us. Emotion is the key. We need to “open up” on RH, so that we can see the vital nature of T’shuva and of our membership in Klal Yisrael. And it is not just we who must warm to the relationship between HaShem and Am Yisrael. G-d too, so to speak, will hopefully respond to the feelings He has always had for us, and relate to us as He related to the Avot and Imahot.

Haazinu Stats
53rd of the 54 sedras; 10th of 11 in D'varim
Written on 92 lines in a Sefer Torah, ranks 51st
3 Parshiyot; all open (extra open!)
52 p'sukim - ranks 51st (8th in D'varim)
614 words - ranks 52nd (9th in D'varim)
2326 letters - ranks 52nd (9th in D'varim)
P'sukim are among the shortest in the Torah

MITZVOT
The Chinuch does not count any mitzvot in Ha'azinu; Rambam counts 1 - YAYIN NESECH. This is the only mitzva on Rambam's whole list of 613 mitzvot that the Chinuch does not count

Kohen - First Aliya - 6 p'sukim - 32:1-6
[P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up"
"When I (singular) call G-d's Name, you (plural, min. 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman).

This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida.

Levi - Second Aliya - 6 p'sukim - 32:7-12
Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d.
There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them.

G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..."
SDT The lessons of Torah are compared to dew, rain showers, and down- pours. All water, but different intensities and speeds. So too Torah, for different people. The analogy between Torah and water has many levels.

Shlishi - Third Aliya - 6 p'sukim - 32:13-18
Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to happen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security.

R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28
Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim.
Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel".
It is striking how similar are the words of reproach and how different the presentation.

Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39
Our challenge is to contemplate the above and understand the many les- sons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesomepower of G-d.

Shishi - Sixth Aliya -4 p'sukim - 32:40-43
In this concluding portion of the song part of Haazinu, we see G-d’s oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations.

Sh'vi'i - Seventh Aliya - 9 p'sukim - 32:-44-52
[P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu.

Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them.

An important point that has been oft- repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to Eretz Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here we have: Take the Torah seriously, because it isthe basis upon which we will have a long tenure in the land.

[P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctifyG-d's name), rather than enter the Land which the People of Israel will enter.
The last 5 p'sukim are repeated for the Maftir.

Haftara - 22 p'sukim - Hoshea 14:2-10 (9)Yoel 2:15-27 (13)
Some add Micha 7:18-20Minhag Yerushalayim is not to.

SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the Shabbat its name and basically say it all. Return to G-d. The following pasuk emphasizes the power of prayer in the T'shuva process. The command to repent is accompanied by wonderful promises (prophecies) of redemption and restoration of the former gloryof Israel.

The passage from Yoel gives us a Shofar connection to the T'shuva process. Another encouraging note as we face the task of returning to G-d, is His assurance that He is among us - even before our T'shuva. And that He will not shame His people ever.

The last pasuk in Hoshea states, "Who is wise who understands this, an intelligent person will know: G-d's ways are straight, the righteous will walk upon them and the sinner will trip on them." Very often it is the same activity or the same thing that people handle differently, with the result that one person succeedsand the other falters. It is often a matter of attitude.

Notwithstanding the fact that the Haftara was not “chosen” because of the sedra, they do have some points in common. One example: The sedra speaks of rain in a figurative, spiritual sense and the Haftara mentions its more literal meaning in connection with prosperity. The prosperity angle is particularly interesting, since it appears in the sedra as a criticism and in the Haftara as a sign that G-d has forgiven His people. This fits with what was mentioned above about the last pasuk in Hoshea.

When HAAZINU is after Yom Kippur, it has a different haftara, and this one - SHUVA - is read for VAYEILECH.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 251 • Bailments (Part IV)
Proving the non liability of the bailee
As seen in the prior lessons, each of the four classes of bailees is sometimes free of liability although he cannot return intact the object that was entrusted to him or which he hired or borrowed. The bailee may raise a defense that he never received the object from the owner, or that he returned it to the owner, and also be relieved of liability. He may be required to take an oath similar to the "oath of objects" to be free of liability. The unpaid bailee is not liable if the object was lost or stolen from him, if it was lost by force majeure or an act of God, or if the owner was employed by the bailee at the time that the object was delivered to the bailee. He may be required to take the "oath of bailees" to be free of liability. The lessee is not liable if the object was lost by force majeure or an act of God, or if the owner was employed by the bailee at the time that the object was delivered to the bailee, or if the object was damaged while being used in the manner for which it was leased.

The borrower is not liable if the object was damaged while being used in the manner for which it was borrowed or if the lender was employed by the borrower at the time that the object was delivered to the borrower. In all situations where the bailee or borrower can free himself of liability,he will win the lawsuit brought by the owner or lender if he can bring witnesses who testify in support of his plea of lack of liability. If he cannot produce witnesses, then the bailee or the borrower will be found not liable in any of the aforesaid situations if he takes "the oath of the bailees". If the unpaid baileepleads that he is not liable because the object was stolen from him, and then witnesses testify that the bailee stole the object, according to Torah law; he must pay the owner the double penalty paid by a thief. However, the Beth Din system at the current time does not have jurisdiction to enforce payments of penalties.Therefore, if the bailee pleads that the object was lost and witnesses testify that it was stolen by the bailee, he does not pay the double penalty.

Valuing and paying for the lost object
Assume that the object is damaged while in the custody of the bailee. It was worth $100 when the damage occurred. It is now worth $30. The bailee must return the object and add $70.

Assume that the unpaid bailee is found to be liable to the owner for the loss or damage of the object because the bailee was negligent. Assume that the value of the object fluctuates between the time that the object is entrusted to the bailee and the time when the loss occurs. The bailee makes payment for the value of theobject at the time when the loss occurs, in this case the time when he was negligent that resulted in the loss of the object. (In the case of a paid bailee or a lessee, it is valued at the time that the object was lost or stolen or when the bailee was negligent. In the case of a borrower, it is valued whenever the loss occurs since he is always liable, except if the borrowed object dies while in use. In the case of a robber who is not able to restore he object that he robbed, he makes payment in accordance with the value of the object when it was robbed. As soon as he robs the object, the owner loses jurisdiction over the object andhe cannot sell it or donate it to charity.

But in the case of the bailee it is still under the jurisdiction of the owner and he can sell it or donate it to charity.) The bailee is not liable for an amount of money greater than that which he was told the object was worth. If the owner understates the value of the objector the type of object it is, the liability of the bailee is limited to that value. Assume that the owner informs the unpaid bailee that the contents of the package that the bailee agreed to guard contains bars of silver when in reality it contains bars of gold. If the bailee is negligent and the package is lost, the bailee must pay for the value of bars of silver valued at the time that the bailee's negligence caused the package to be lost. However, if the bailee intentionally causes the loss, he has to pay for the value of the bars of gold, if the owner can prove that they were of gold. If the second person undertakes the role of a bailee under a mistake of fact, then he is not liable if there is a loss. An example given in the codes is as follows: The owner asks Reuven to travel to a foreign place and to take a load of books for him to the other place and agrees to pay Reuven a set fee.

The only method of travel to that place is through an area frequentedby robbers who take merchandise by force. All those who travel that route try to avoid the robbers or try to hide as much of the merchandise as they can. The robbers seize the books. The owner pleads that Reuven was negligent in not taking precautions to avoid the robbers. Reuven pleads that he was not aware of the perils of that route and that the owner should have told him about the perils and if he had told him, that Reuven would not have undertaken the trip. It was held that the owner was negligent in not advising Reuven of the perils and Reuven was not liable to the owner for the loss of the books. Similarly; if the owner advises the bailee that the guarding of the object is relatively simple and it turns out that it is difficult to guard the item, the bailee is not liable for loss. There is one opinion that holds that payment may be made by the bailee paying in cash or in kind or by transferring real estate for that value to the owner. These payments in kind may be made even if the bailee has cash. If the payment is made by transferring real estate it must be made from the highest quality land of the bailee. There is another opinion that if the bailee possesses cash or real estate he is not permitted to pay in kind. I think that in our times, the latter opinion should be followed.

The subject matter of this lesson is more fully discussed in volume VIII chapters 291 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
Symbolism ofthe Shofar Blasts
The Torah tells us that Rosh HaShana is a “Yom Teruah”, meaning a “day of sounding the shofar” (Bamidbar 29:1). However, the sages of the Talmud inferred from the nuances of the verses that actually we sound a fanfare of three different blasts: a “tekiah”, which is a simple blast; a “tru'ah”, which is a broken sound, andanother “tekiah” at the end. The sages had two opinions regarding the exact blowing of the truah: either it is a wail of three intermediate sounds, called “shevarim”, or a stacatto sob of many small sounds known as “teruah”, or perhaps a combination of these two (Rosh HaShana 33b). In practice we sound all three “fanfares”:TaSHaT (tekiah, shevarim, terkiah); TaRaT (tekiah, teruah, tekiah); and TaSHRaT (tekiah, shevarim-teruah, tekiah) (SA OC 590).

Many different interpretations have been given for the specific order of sounds. In a previous column we mentioned the explanation of Rav Kook, that these represent the course of history: In the beginning of time, HaShem’s sovereignty was firmly established; this corresponds to the simple and powerful tekiah. However, afterthe sin of man our lives are filled with crises and cries, the shevarim (cognate with shever, a break or crisis) and the teruah (similar root to ra’, evil). At the time of the redemption, HaShem’s reign will again be firmly established (final tekiah) and will endure forever (shown by the long tekiah blown at the end ofthe series) (Moadei HaRayah).

Rav Nachman of Breslav brings a profound explanation based on the spiritual progress of the individual. The subject of the essay is how a person advances through specific stages in his spiritual development or awakening. At the lowest stage of development, a person serves HaShem in a completely mechanical, perfunctory way.Even though he may be punctilious about performing mitzvot and studying Torah, he is at such a low level of self-aware- ness that he may be considered to be sleeping. So the first stage in spiritual development is just to wake up, to be conscious of the need to stir ourselves to greater involvement.

This corresponds to the first tekiah, which comes to waken us from our sleep - as the Rambam writes (Mishneh Torah Teshuva 3:4).

When a person is sleeping, he is also mute. Likewise, the person who goes through life without insight may speak, but he is not in touch with his inner spirit and never truly expresses himself. So the first stage of spiritual awakening is that a person regains his power of speech, or self-expression.

In terms of the shofar call, the unarticulated tekiah corresponds to a dumb cry which precedes speech, whereas the articulated teruah which follows corresponds to speech.

When a person regains his power of speech, he also attains creativity. Just as the physical connection between a married couple which gives rise to new human life needs to be based on communication, so all our creative powers need to be based on communi- cation and self-expression. This corre- sponds to the shevarim, whichis cognate with the word hashbir meaning to begin labor. It also corresponds to the fact that Rosh HaShana is traditionally a day when the childless are blessed with issue; the gemara states that on Rosh HaShana Sarah, Rachel and Chanah were “visited” after their prolonged barrenness (Rosh HaShana 10b).

The next stage in spiritual development is awe. A person who lacks self- awareness cannot feel true fear and awe of HaShem; this awareness depends on a conscious awareness of our lowly status and liability to sin compared to G^d’s infinite goodness and power. It seems that Rav Nachman likens this to the final shofar blast, the teruah, which instills awe in all who hear it (Amos 3:6). Fear of heaven is the necessary foundation for true progress in G^d’s service. (This recalls the verse, “The beginning of wisdom is the fear of HaShem” – Tehilim 111:10.)

This process is symbolized not only in the shofar blasts, but also in the shofar itself. The shofar begins with a narrow opening at the mouthpiece and widens out at the end; this symbolizes the process of progressing from a narrow consciousness with lack of insight to an expanded consciousness with a constant awareness of G^d’s presence.

(This likeness is also hinted at in the Rosh HaShana liturgy; before the shofar blowing, the congregation recites the verse, “From the straits I called HaShem; G^d answered me from the expanse” – Tehilim 118:5.) (Based on Likutei Moharan ch. 60.)

Please note: The manuscript for Meaning in Mitzvot on the Kitzur Shulchan Arukh is now being typeset! The book will be distributed IYH by Feldheim. The next couple of weeks are the last opportunity for anyone who would like to make a dedication or otherwise be a partner in the publication of the first printing of the book. Please contactRabbi Meir by e-mail: mail@asherandattara.com

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
“Visiting the sins of the fathers on the sons” (Melachim Bet, 14:5-6)
In our chapter there is reference to a war between Aram and Judah during the reign of Joash. As is often the case in the Tanach, there is a different version of events in Chronicles (II 24:15-27). According to Melachim Bet, Joash managed to bribe Hazael king of Aram, with the royal treasures but also with hallowed treasures of the Temple, thus desecrating them. Whereas, Chronicles tells of a later war, wherein Hazael actually defeated the superior army of Judah and plundered Yerushalayim. The second war was Divine punishment - Mida Keneged Mida – since Joash had, in addition to desecrating the Temple, murdered the prophet Zechariah who had foretold punishment for Joash’s arrogance in proclaiming his own godhead. The book of Kings tells of his murder by his own two counselors, who were later killed by his son Amatzya. Chronicles adds that they murdered Joash in his own bed, after he was severely wounded in battle and deserted by his army. This was punishment for the sin of ingratitude; Zechariah was the son of the Yehoiada, the kohen, who had saved the king from death at the hands of Athalia bat Achav, his grandmother, and sheltered in the Temple till he ascended the throne.

In this story of crime and punishment mixed with political assassination, we have a verse that highlights the inter-generational spiritual responsibility for behavior and thereby punishment for that behavior.

“But the sons of the assassins he [Amatzya ben Joash] did not execute, as written in the Torah of Moshe: ‘Fathers shall not be put to death for sons nor sons for their fathers but each man for his own sins’ (Devarim 24:16)” (Melachim Bet 14:6).
“The verse in Devarim speaks, ‘of the Torah of Moshe as commanded by the Lord’, teaching that it was the merit of Moshe that transformed the word of HaShem: ‘I visit the sins of the fathers on the sons’ (Shmot 20:5). Moshe said to Hashem, ‘There are many tzadikim who were the sons of resha'im, they will have to suffer for the idolatry, sexual immorality, theft, and bloodshed of their fathers. There are other tzadikim who will suffer for the sins of their sons’. HaShem considered the words of Moshe and substituted the verse in Devarim, ‘each will suffer for their own sins’, publicly attributing them to Moshe” (Bamidbar Rabba 19).

“The words in Shmot nevertheless remained in the Torah, to distinguish between those generations or individuals who persisted in the sins of their fathers and those who did not. The former were to suffer for the sins of earlier generations in addition to their own, since they were adding to them even though they were awareof them; others would be liable for their own actions alone” (Sanhedrin 27b).

The difference can also flow from the difference between the sins between Mankind and Heaven and the social sins between people. Regarding the social sins, we find, for example, “One who entrusts hot coals to a minor child, who then goes with them to another’s field and causes a fire, is not liable at the hands of a BetDin, but is guilty and liable before Heaven” (Bava Kama 6:4). There are sufficient similar examples to show that the judgment of Heaven in social crimes is far more stringent than those of human courts and judgments. “Rabbi Yosi taught Bloria the proselytess that this is what is meant by the verse: ‘He does not show favorto persons in judgment and does not accept bribes’ (Devarim 10:17). However, we read in Birkat Khanim (Bamibar 6:26): ‘The Lord lift up His countenance upon you [favor you]’. This is with regard to sins against Heaven where we find that HaShem is long-suffering and forgiving so that then His judgments are more lenientthat the penalties applied by human courts” (Rosh HaShana 17b).

The question of the applicability or not, of visiting the sins of the fathers on the sons, throws much light on the approach of our Sages through the ages to the question of Galut and Redemption. It seems that we can see three major schools of thought in this regard.

“Our fathers sinned and are no more, and we have suffered for their iniquities” (Megilat Eicha 5:7). Yermiyahu was attributing the destruction and subsequent exile to the accumulated sins of previous generations that despite HaShem’s Chessed, nevertheless, finally led to punishment of the sons, who persisted in their father’s sins. The prophet Yechezkiel saw the demoralizing effect of his exiled generation, of the sons paying for the sins of their parents and so reiterated the verse of Moshe in Devarim that each person only suffers for their own sins. During our long Galut, we ourselves have repeated in each generation; “For our sins we were exiled from our Land of Israel and have been separated from our soil” (Musaf of Chagim). According to both Yirmiyahu and Yechezkel, shall we say that, since each suffer for their own sins or for the sins of their fathers, we the sons and daughters of those previous generations that were exiled because of their sins, arecon- tinuing the same social sins as well as those against Heaven, that earned the exile in the first place? “I have declared both in the exile of Edom [Ashkenaz] and of Ishmael, that this galut is prolonged because we conduct our business and commerce with the nations not in truth and yosher. They claim, justifiably, that therefore HaShem who is Just and True, cannot redeem us. Were we to change our way of doing commerce with them, they would urge Him, to redeem a nation whose business and dealings are Be’Emuna” (Sefer Mitzvot Gadol, Hashavat Aveida). What is therefore required for Redemption is for the sons to do Teshuva.

The concept of Redemption ‘in its allotted time’, would suggest that G-d’s Chessed and unlimited love for Israel will lead to Him ending the Galut whether or not they do Teshuva.

Harav Avraham HaKohen Kook saw our very continuing to live in the Golah, as a sin in itself, rather than a result of our continuing the sins of our fathers that earned the galut. This is an echo of the prophet Yechezkiel that Redemption will come, not as a result of Teshuva nor ‘in its time’, but rather because Galut constitutesa Chilul HaShem, since it shows His inability to redeem His Chosen People. “I do not do it [geula] for your sake, but for My Holy Name, which you have profaned in the midst of the nations whither you have come… And I will sanctify My Name and the nations shall know that I am the Lord. ….I will gather you out of all thecountries and bring you to your own land” (Yechezkel 36:21-32).
This is the 53rd installment in Dr. Tamari’s serieson “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] G'matriya Twins
[7] Various Divrei Torah
[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 A hospitalized patient who does not get visitors has repeatedly asked me to visit him. The hospital is so far away that travel costs are about $100 a visit. Can I use my ma’aser money (10% of one’s earnings, customarily set aside for charitable causes) to defray the costs?

A We will begin with background on the uses of ma’aser before showing how this case differs from much of the classical, halachic discussions.

The Rama (Yoreh Deah 249:1), based on the Maharil, rules: “One should not use his ma’aser for matters of mitzva like candles for a Beit Knesset or other matters of mitzva; rather he should give it to the poor.” On the other hand, the Shach (249:3) and others bring the Maharam, who says that one can use ma’aser for a variety of mitzvot, including making a brit milah or wedding for someone else if he couldn’t/wouldn’t have done so otherwise.

Some Acharonim make distinctions that allow these rulings to coexist. The B’er Hagola (ad loc.) says that the Maharil applies only in a case where one wants to use the money for a mitzva he is obligated to do. Then there is a rule that one cannot “kill two obligations with one stone” (see Beitza 20a). However, he could use ma’aser to enable a mitzva, which is not his personal obligation, to be performed. Chatam Sofer (Shut Yoreh Deah 231) proves that the Maharil considered diverting money set aside for charity to help someone perform a mitzva a form of stealing from the poor. He makes a different distinction, though. If one began the practice of giving ma’aser by giving it only to the poor, then using it for mitzvot is like stealing. However, if he specified when adopting the proper practice of ma’aser that he will use it for other mitzvot, he may do so. The common practice is that people do use ma’aser for a variety of mitzvot, although it is betterto state one’s intention clearly from the outset, as the Chatam Sofer says.

At first glance, the application of these rules is as follows. If you specifically are obligated to visit the sick person, then you cannot use ma’aser to fulfill your obligation, unless the expense goes beyond the amount one needs to pay for mitzvot (see Rama, Orach Chayim 656:1). We do not have enough information to tryto determine the extent of your obligation.

However, there is an important rule that we have been taught by our teacher, HaRav Zalman Nechmia Goldberg, shlita. The Torah requires one not only to take the time and make the effort to perform mitzvot Bein Adam LaMakom (between man and his Maker) but also to pay significant amounts of money to do so. Regarding mitzvot towards one’s fellow man, one is required to make the effort, but he is not obligated to lose money to do so. This is derived from the mitzva of returning a lost item, where the gemara (Bava Metzia 30a) derives that one does not have to lose money to return a lost item (see Shurat HaDin, VII, pp.377-444). There are caseswhere we are obligated to spend money to help others, but that is included in the overarching mitzva of tzedaka. But tzedaka has its own rules, including ma’aser, that the average person is expected to give 10% of his earnings for various forms of the mitzva. Therefore, even if you are obligated to visit the person inquestion, the costs may be included in and taken from tzedaka.

The only question is as follows. If the patient can afford it, he should pay for the transportation costs, as the charity part of the mitzva is for those who cannot afford to pay for their necessities. What happens if he has the money to pay, but does not think of paying or does not want to do so? The gemara (Ketubot 67b)says that when one can support himself but refuses to do so, we are required to give him charity and worry later about getting back the money. So too here, if asking for money will upset the patient, ma’aser can be used to ensure that his physical and emotional needs are not compromised.

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 (forthe English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Yaakov, the Maggid of Dubno, would say, "Why is it that when we say the Avinu Malkeinu (Our Father, Our King) prayer, with its constant repetition of those two words, that we say all the verses aloud, except for the very last one: 'Our Father, Our King, take pity on us and answer us'?

He would then give a parable. "A merchant came to a large city to buy merchandise for his store. He brought a long list of things he needed, and he ordered them in a loud voice. The supplier had his workers scurrying about, taking down the bolts of cloth, measuring the required lengths and packaging them. When everything had been packed, the merchant said very softly, 'I don't have any money right now. Please do me a favor and give me credit.'"

"We too", said the Dubner Maggid, 'ask HaShem for all sorts of things in a loud voice. We want health and prosperity and so much more. However, when it comes time to pay for all of these, we realize we don't have any credit. Then we whisper, 'Our Father, Our King, take pity on us and answer us, for we have no good deeds.' Give us credit."

The Chafetz Chaim would say, "It is not the one who pounds on his chest who is forgiven, but the one whose chest pounds within him because of the sins which he has committed."

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). Excerpted with the permission of the copyright holder

[3] Candle by Day
Most obstacles are obstacle illusions. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Any of various tropical American vines of the genus Vanilla in the orchid family, especially V. planifolia, cultivated for its long narrow seedpods from which a flavoring agent is obtained. That's a dictionary definition of VANILLA. And in Hebrew? Bet you said VANIL. Not exactly the official word. Try SHENEF.

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Concerning the future redemption of the Jewish people from their exile, Moshe prophesies (Devarim 30:3): “Then the Lord your God will return (veshav) your captivity, and have compassion upon you, and will return (veshav) and gather you from all the nations among whom your God has scattered you.” Even a most perfunc- tory reading of the text catches the obvious misuse of the Hebrew term “veshav”. Quoting the Talmud (Megila 29a), Rashi points out that the appropriate form of the word is the causative “veheshiv” – “and He shall bring back”. Instead Moshe uses the simple form “veshav” - “and He shall return,” i.e., God Himself shall return. The problem- atic word “veshav” is found not once, but twice in the verse.

Rashi explains each of the two occurrences. As for the first “veshav”, Rashi cites the answer suggested by the Gemara: “Rabbi Shimon bar Yochai teaches: Come and see how beloved are the children of Israel before the Almighty. For every destination whereto they were exiled, the Divine Presence was also exiled. So too, only when they shall be redeemed, shall God himself be redeemed.” The Talmud and Rashi understand the word “et” as a preposition, “with”. Moshe is not saying that God will return your captivity, but rather that God Himself will return together with your captivity.

Rashi’s creative genius bursts forth in his interpretation of the second “veshav”: “Moreover, so great an event albeit so fraught with hardship is the ingathering of the dispersed, that God Himself takes hold of each returnee’s hand to accompany him from his place.”

What a magnificent description of each modern oleh’s journey to Israel. As he descends the staircase from the plane, not only is he redeeming his children, grandchildren and generations beyond, but he is returning together with God Almighty Himself.

Rabbi Sender Shizgal, Ramot, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] G'matriya Twins
S'LACH NA L'AVON H'AM HAZEH K'GODEL CHASDECHA...(Bamidbar 14:19)
This petition by Moshe Rabeinu to HaShem to forgive the People has a numeric value of 586, which happens to be the g'matriya of one of the "tools" we use to motivate us to the T'shuva that will merit G^d's forgiveness — namely, the SHOFAR.

HAAZINU HASHAMAYIM VAADABEIRA... The underlined phrase has a numeric value of 613. Listen to the 613 mitzvot. (Baal HaTurim)

[7] Vatious Divrei Torah
Shabbat is the 25th of Elul, day 1 of CreationThink about that when you like Shabbt candles

[8] Divrei Menachem
Sefat Emet alludes in his discourses for Rosh HaShana to a Midrash in which HaShem shows our forefather the ladder that extended from Earth upwards towards the Heavens. G-d invites Ya’akov to climb the ladder. But Ya’akov declines.

The Midrash implies that this refusal was unnatural, since at the meta- physical level, every nation has the potential to reach a certain height, according to that which it has been allocated. Furthermore, the Midrash adds, by declining to ascend, Ya’akov actually caused the eventual exile of his descendants.

It seems that Ya’akov’s purpose was to promote a situation whereby Yisrael’s elevation would be a function of their good deeds. Indeed, the effort expended would be more meritorious than the “natural” climb up the ladder. And where deeds would be insufficient, the sound of the cry for salvation would prevail.

That sound, says the Sefat Emet, is the sound of the Shofar. It is the ultimate expression of “Hakol Kol Yaakov” – ‘The voice is the voice of Yaakov’ (cf. Breishit 27:22). It is, notes, Rabbi Eytan Feiner, that sound that emerges from within our deepest soul when the power of speech and prayer has been exhausted. It isthe breath of G-d (ibid 2:8) being reunited with its Source. Now we can but let this penetrating spirit reach the highest realms, as we anticipate, with G-d’s help, His Divine reciprocity and merciful recompense.
Shabbat Shalom & Shana Tova, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Sources of Water for the Mikdash (II)
The water supplied by aqueducts in the period of Bayit Sheini flowed into "...an extensive distribution system. First the water flowed into one or more tanks (and was kept there for a period of time) to let mud and pebbles settle out. Thence the water was piped to a tower called a castellum or 'little castle'. Because the water in the aqueduct was not under pressure, the water level in the castellum could not be higher than that in the aqueduct from which it came. From the castellum, the water flowed into several smaller tanks." The Avodot, the rinsing of the dismembered sacrificial animals, maintenance, and waste removal required enormous amounts of water. The smaller tanks receiving water from the castellum emptied into a system of pipes that branched out and conveyed water to every place in the Mikdash that required it. Separate water pipes led directly from the aqueduct to the Borot HaMayim - Otzrot HaMayim reservoirs connected to the Mikva'ot of theMik- dash and environs, thereby circumventing the waiting tanks and the castellum. The directly channeled water was considered halachically 'natural water' and was therefore deemed suitable for the required 40 Se'ah of water stored in the Borot HaMayim - Otzrot HaMayim reservoirs of the Mikva'ot. (More on Mikdash Mikva'otin future Yibaneh HaMikdash articles.)

Cleaning the Azara and removing the blood required tremendous amounts of water. The Letter of Aristeas tells us how some of the blood was removed. “And the whole floor is paved with stone and sloped leading to the appropriate places to allow for the flushing of water which occurs so as to cleanse the blood from the sacrifices for many tens of thousands of beasts are brought for sacrifice on the days of the festivals… There were also many openings at the base (of the Mizbei'ach) which were invisible to all except those who have the duty of carrying out the Service, so all the blood of the sacrifices, which is collected in huge amounts, is cleansed by the downward momentum and slope” (ibid. 90). The Mishna – referring to the Kohanim's cleaning of the Azara after the Olei Regel finished offering their Korbanot Pesach reads, “As the ritual was performed on a weekday so was it performed on Shabbat except that then, the Kohanim would scrub down the Azara despite the displeasure of the Sages… The flow (of the running water in the plumbing system fed by the aqueduct water) would be stopped and as a result the water would overflow and flood the Azara. They would wash down the marble floor, remove the spilled (sacrificial) blood, and then unplug the stoppers. Then all the dirty water would flow out” (Pesachim 5:8, Tif'eret Yisrael 54). Interestingly enough, the Rambam in Hil. Korban Pesach 1:16 rules in favor of the Kohanim despite "the displeasure of the Sages". The scrubbing down of the marble floor is a Shevut and not Biblically forbidden. Designed to enhance Shabbat observance, a Shevut is a rabbinical prohibition of an activity that is actually permitted by the Torah, but is incongruous with the spirit of Shabbat as conceived by the Sages. Quoting the well-known axiom, Rambam continues, "There is no prohibition of Shevut in the Mikdash, even if the 'Shevut activity' is not necessary for the actual performance of the Avoda." This concept of artificial flooding was not unique to the Beit HaMikdash. Vespasian began and his son Titus - the destroyer of Jerusalem and the Mikdash – completed a huge amphitheater in Rome which came to be known as the Colosseum. The arena could be flooded for the staging of naumachiae or mock naval battlesfor the amusement of the Roman populace. Aqueducts conveyed water to the Colosseum from distant sources

But aqueducts bringing water from remote springs were not the only structures designed and built to supply water to the Mikdash. Aristeas (89,91) rhapsodizes about "the marvelous and indescribable reservoirs underground" constructed to meet the Mikdash's water needs. The Mishna refers specifically to one such cistern. "TheGola chamber (located in the Azara) - the Gola Cistern was there… and from thence they drew water enough (to supply the needs of) the whole Temple court" (Midot 4:4). Nearby was an even larger reservoir called "the Great Cistern" (Eruvin 10:14). In fact we know of at least thirty-six extant cisterns carved out of the localmizi helu and melekeh rock on Har HaBayit. Ingeniously designed to collect and conserve rain water, some of these rock-cut cisterns are quite large. Ben Sira describes one cistern dug by Shim'on HaTzadik. "In his days was hewn out the reservoir for the waters, a cistern like the circumference of the sea." The Mishna refers to a Ba'al Teki'ah blowing the Shofar while standing in a cistern (Rosh HaShana 3:7). Rambam (ibid.) discusses the possibility of a group of people standing together with him. One colossal cistern dating from the time of Bayit Sheini was discovered in the Battei Machse in the Jewish Quarter. Its dimensions are 22m by 7mwith a depth of 15m. The newly dug cisterns were water- proofed with lime mortar so that they retained the collected water. The roof of the Aliya, the second floor of the Bayit, was slanted in such a way as to cause the falling rainwater to be directed to the Beit Horadat HaMayim conduit on the southern side of the Bayit. The Beit Horadat HaMayim then channeled the water to underground cisterns (Midot 4:7, Tif'eret Yisrael 68). (Incidentally the importance of the waterproofed cistern in the demographic history of Eretz Yisrael cannot be overestimated. The noted archeologist W.F. Fulbright contends that the limestone sealed waterproof cistern was an Israelite invention. Once rain- water could be easily stored, it meant that new Israelite Yishuvim could be established in drier mountainous areas that were not in immediate proximity to flowing water. Cisterns had definite advantages. They could be built virtually anywhere; the rainwater collected from the slanted roofs remained pure, and since they were tightly sealed and inaccessible to mosquitoes, they did not spread malaria. The only reliable source of water during times of war and siege was the water supply in the cisterns. In 1948, during the Arab siege of Jerusalem, water collected in cisterns played a major rolein preventing the Jewish population from dying of thirst.)

But neither aqueducts nor cisterns (or their modern equivalents) will be necessary in Bayit Shlishi. The Gemara promises us that in Bayit Shlishi, "the spring that issues forth from the Kodesh HaKodashim in its beginning resembles the antennae of locusts; as it reaches the entrance of the Heichal, it becomes as the thread of the warp; as it reaches the Ulam, it becomes as the thread of the woof; as it reaches the entrance of the Azara, it becomes as large as the mouth of a small flask… From there onward it becomes bigger, rising higher and higher, until it reaches the House of David – outside the walls of Jerusalem - As soon as it reachesthe entrance to the House of David, it becomes even as a swiftly flowing brook… as it is said "On that day, there shall be a fountain opened for the House of David and to the inhabitants of Jerusalem for purification and sprinkling'" (Zecharia 13:1, Yoma 77a).

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
When you daven on Rosh HaShana and Yom Kippur... take your time. No one is rushing you. If the chazan has begun the repetition — that's okay. Your private, silent Amida is your priority. It takes concentration. Shul sounds in the background can be distracting. Don’t let them be. You’ve got work to do. Find yourself a good spot to stand for your Amida. A place where you won’t be bothering anyone else, especially if you are taking a long time to daven. If you are still in your Amida when the congregation is ready for Kedusha, then you have to stop, wait, and listen - but you do not say Kedusha with everyone else. Your listening is considered “K’ILU”, as if you are saying it. Except that you are not saying it, because you cannot interrupt your own Amida. Nor can you continue davening while the KAHAL is saying Kedusha. Stop, look, and listen. It is important not to inconvenience others in your attempt to daven better. Violating interpersonal mitzvot while seekingto fulfill a Jew-to- G-d mitzva is kind of counter-productive. What you will mostly miss out on are the many PIYUTIM that were added to the siddur over many centuries of Jewish life and experience. PIYUTIM are beautiful and precious to us, but they do not supersede the basic text of the Amida.
Bottom line: Daven well.

Parsha Pix - Nitzavim-Vayeilech
The family in the upper-left represents the beginning of Nitzavim that describes all who are standing today before G-d. Included are men, women, and children, and all types of people, including the woodcutter (George Washington) and the water-drawers (Jack & Jill). The family also stands for those who were to participatein HAK-HEL - men, women, and children.
HAK-HEL is also represented by the crowned Torah-reader - the king, and by the Torah in the Sukka, in the lower-right.
The feather writing letters is for the mitzva to write a Sefer Torah. That mitzva is also represented by the open gemara.
The Xed out moon, planets, and stars isLO BASHAMAYIM HI.
The acid rain symbol is for the description of the punishment for turning away from G-d.
The Megila is for the hidden "clue" to Esther in the Torah - HESTEIR PANIM.
The questioned road signs is the choice of choosing Life or Death, Good or Evil.
The plant growing a Tzedaka box is from the haftara, referring to G-d, YATZMI'ACH TZEDAKA.
The Chatan and Kallah under the Chupa is also from the haftara.
And the chemical expression is sulfur and salt burning...
That will do. Now it's your turn to use this ParshaPix with your children and guests.

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. The best solution set submit tedeach 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 (KI TAVO) TTriddles:
[1] Yaakov, Moshe, Moshe, and who?
[2] From The Second Passage to Ki Tavo, the VAV went from 14 to 9
[3] 5-word link that supports the use of the Bikurim recital at the Seder table
[4] Midbar, Sedom, Beit El, Jerusalem
[5] Bronze (shared) to Bikurim recital; silver (shared) to song of the sea; gold (shared) to Yosef's brothers
[6] [7] [8] [9] 4 unexplained elements from the ParshaPix of Ki Tavo

And the envelope, please...
[1] I'll tell you this one as soon as I figure it out.
[2] The Second Passage of Sh'ma (from Eikev) starts with V'HAYA IM SHAMO'A TISHM'U. There is no VAV in SHAMO'A; there is one at the end of TISHM'U. That VAV is the 14th letter of the passage. In Ki Tavo, D'varim 28,1 to be specific, we have V'HAYA IM SHAMO'A TISHMA... The VAV that was in position 14, so to speak, is no win position 9, because this SHAMO'A is spelled with a VAV.
[3] Some solvers went for words from the Bikurim passage itself. Not good, because that's already a connection to the Hagada. But... V'HAYA KI TAVO (or TAVO'U - both spelled with the same letters, rearranged) EL HAARETZ... These five words are found concerning Korban Pesach and bringing Bikurim. That makes another connection.
[4] HAMAKOM HAZEH - This Place, occurs 42 times in Tanach, but only 8 times in the Torah. It refers to Sedom (teice), Beit El (as named by Yaakov). It refers to the Midbar, or at least that part of the Midbar on the threshold of Eretz Yisrael, and in Parshat Bikurim, it refers to the place of the Mikdash, Yerushalayim.
[5] The "event" alluded to is "Sequences of words all beginning with the letter ALEF. Gold medal goes to Yosef's brothers, of whom it says: And they said ISH EL ACHIV, AVAL ASHEIMIM ANACHMU (B'reishit 42:21). This honor is shared by Sh'mot 3:6 - GLIU). Silver medal goes to Shirat HaYam with AMAR OYEIV ERDOF ASIG ACHALEIK,five ALEF words in a row. (There are 16 other 5-ALEF word sequences in Tanach to share the medal, only 5 or 6 of which do not repeat words - points are removed for word repetition). The Bikurim portion has 4 ALEF words in a row for a bronze medal. Many other sequences share the honor.
[6] Some easier than others. The skate = HASKEIT.
[7] The successful basket is BARUCH TAN'ACHA...
[8] Thumbs up to a field and a city is BARUCH ATA BA'IR UVARUCH ATA BASADEH.

This week's TTriddles:
[1] How you might describe the New York City Jewish Policemen Society going on a walk along the walls
[2] BUG separates; THIS combines
[3] Don't confuse the Shofar with some plants
[4] Yes, secret wine from-Judah in-life
[5] Whose successors get the pep-words?
[6] Same phrase describes 9Av and its opposite

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BOOKED - call to have your name put on a wating list - The Atmosphere Prevailing in the Neighborhoods Surroundings Machane Yehuda during the Slichot Season, Come join us for a Walking Tour with Esther Shlisser of the neighborhoods in the Machane Yehuda area, September 20, '04 - 5th of Tishrei • 1:00-2:45pm (approx.), 36NIS members, 50NIS non-members, Advance registration and payment is required, Participants will be informed if the meeting place upon registration

Chol HaMoed Walking Tiyul, TUE, OCT 5, 1:00pm to 5:00pm
19th century neighborhoods around the Montefiore Windmill, Ancient history meets modern. What other eras of history left their mark on this area? Why isn't Herod buried where they say he is? An amazing treasure was found, what and where? What was the best kept secret of the War of Independence? Guided by Pamela Levene, Plus a visit to the Beit Yisrael Shul in Yemin Moshe Mincha, Dvar Torah byRabbi Chanoch Yeres, efreshments in the Sukka, 40NIS member (adult), 25NIS (child to 18), 50/35 non-mem, Limited space

The Ko'ach (Power) to Get Things Done
Wednesday, October 13th (week after Sukkot), 28 Tishrei, Get it? KO'ACH = KAF-CHET = 28
We will tour the Orot Rabin Power Centerat Caesaria, Caesaria National Park, Museum of Antiquities, Hanna Senesh Museumin S'dot Yam, Leaving 8:00am PROMPTLY, Check-In 7:45am, Return approx. 6:30pm, Bring your own lunch and drinks, Advance registration and payment required,125NIS members • 140NIS non-members, For more information and to register call the Travel Desk at(02) 566-7787 ext. 244, Shulamit's Tiyulim are always treats. Come! You will surely enjoy her delicious sweets!

For reservations at the hotels listed below or any other Israeli hotels, please call Ahuva directly at the Travel Desk 566 7787, ext. 244.

Please note: Hotels are sometimes booked by the time you respond to the deals on this page. Furthermore, hotels sometimes make last minute changes in their deals. It is frustrating to both you and us. We ask for your understanding. We will do our best to help out.

Canaan Spa, valid Oct. 10-14, 17-21
1150NIS per couple, per night, F/B

Crowne Plaza, Dead Sea, valid Oct. 10-14, 17-21
840NIS per couple, per night, H/B

Holiday Inn, Ashkelon, valid Oct. 10-14, 17-21
500NIS per couple, per night, B/B

David's Citadel, valid Oct. 15-16, 22-23
SHABBAT, 1700NIS per couple, F/B

Kibbutz Lavi valid October 15-17, 22-24
SHABBAT plus, 1100NIS per couple, Friday night to Sunday
F/B Shabbat and Sunday morning breakfast

Ruth Rimonim, Tzfat, valid Oct. 15-16, 22-23
SHABBAT 1100NIS per couple, F/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 TT635

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

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 24 Elul - 9 Tishrei (September 10-24)

FRIDAY, Sept. 10 • Erev Shabbat, 24 Elul
9:00am: (men & women) - Overview of Pirkei Avot with Rabbi Chaim Eisen - Siyum on Perek Bet - Join us!

"Early Shabbat Minyan" This week: 5:18pm - Last Early Shabbat davening for this season. Thanks to those who came throughout the summer

SHABBAT, Sept. 11 • Nitzavim-Vayeilech, 25 Elul, 5:00pm - Shabbat Shiur on Pirkei Avot & Yamim Nora'im by Dr. Joel Luber, 6:00pm - Mincha

Motza'ei Shabbat Nitzavim-Vayeilech, September 11th, FIRST SLICHOT
We will, again, have two minyanim for SlichotEach Slichot will be preceded by a shiur
9:30pm: Pre-Slichot shiur - Rabbi Yaakov Moshe Poupko on Trumpets of Royalty and Remembrance
10:30pm: Slichot by David Holstein, Light chazzanut and Carlebach-style nigunim
11:30: Pre-Slichot shiur - Rabbi Chaim Eisen on Prayer in Days of Awe, Days of Rest
12:35am: Slichot by Chazan Binyamin Munk (after Chatzot) - From Malavsky to Carlebach

SUN-Thu in the Ganchrow Beis Medrash (first floor)
10:00am: Now studying: SUKKA and the FOUR MINIM from Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
(after Sukkot Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel

Sunday
N'SHEI LIBRARY - closed today
She'arim - College of Jewish Studies for Women
Make this year's High Holidays more powerful than ever! Join us at the Israel Center onSunday, September 12th for a special Yom Iyun on the Machzor in loving memory of Rabbi Dr. Joseph Babad z"l to help prepare yourself spiritually for Rosh HaShana and Yom Kippur -FOR WOMEN ONLY
09:00 Registration
09:30 Mrs. Riva Sperling on Divine Rememberances
10:15 Mrs. Barbara Friedman on The Rosh HaShana-Yom Kippur Connection
11:15 Break
11:30 Rebbetzin Holly Pavlov on Coronation of the King
12:30 Rabbi Zev Leff on Malchuyos, Zichronos and Shofros
13:15 Lunch Break (see below)
14:15 Rabbi Yosef Benarroch on Tain Pachticha, The Joy of Fear on Rosh HaShana
Come to any or all of the shiurim, 30NIS students & members • 40NIS others, Please bring a Machzor, If you would like to order lunch, please call Ita Rochel 5667787 x204 (25NIS) (This will help us prepare better), To reserve transportation from Har Nof please call 651-4240, Join us at She'arim for our Monday morning program after Sukkot, tel: (02) 651-4240email: shearim@shearim.com
9:30am(women) Mystical Insights into the Months of the Year with Golda Warhaftig
Honey tastes sweeter in dishes from the Etzion Judaica Center. Come Shop! Sunday, Sept. 12 - 10:30-12:30 at the Israel Center20% discount, looking forward to seeing you
10:30am (women) Yom Kippur Machzor with Tonia Frohwein
11:30am: (men & women) Parshat HaShavua with Shprintzee Herskovits
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276), Please note: The workshop is now on Sundays, through September (at least)
Sunday, 7:30pm • men & women: Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying: The Early Generations & Bnei HaElohim - Who are they? Bnei HaElohim: What Went Wrong with the World? with Rabbi Chaim Eisen

Monday N'SHEI LIBRARY - closed
9:15am (men & women) Excursions into the World of Nevi'im with Mrs. Pearl Borow
Hatarat Nedarim before Rabbi Leff's Shiur
10:30am (men & women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women) Jewish History series: Jewry and the Rise of Christianity in the 4th Century C.E. with Dr. Henry Goldblum
11:35am (women only) The Shofar: Arousing the Merit of the Avot followed by uplifting songs and music with Barbara Gryfe Hakkuk - Avinu Malkeinu, Annenu, Rachem...with Aviva Nissim
Apologies to Aviva Nissim and Dr. Henry Goldblum and their students for the disruption to their classes last week in order to accommodate our guest, Mrs. Ora Cohen.
Video and Lunch: Monday, September 13th, 12:30pm, in the Library (free): “The Rosh Hashana Torah Readings by Rabbi Sholom Gold
Monday and Wednesday: 3:00-5:00pm: Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Rambam's Hilchot T'shuva - Phil Chernofsky
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MON Sept. 13, 8:00pm • KISS your fears, anxieties, sadness, physical pains, and
overeating/smoking and other addictive behaviors GOODBYE! Practical Emotional
Freedom Techniques demonstration by Rabbi Legomsky
MON Sept. 13, 8:00pm • Phil Chernofsky on Rosh HaShana Checklist Last minute review of the halachot and minhagim of Rosh HaShana
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, September 20, 7:30-9:30pm

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
Yamim Nora'im Seminar TUE, Sep. 14, 21
9:00am: Rabbi Aharon Adler • The Machzor: Great contribution to the spirit of the Yomim Nora'im (bring a machzor)
10:15am: Rabbi Sholom Gold • Parshat HaShavua as it relates to the Yomim Nora'im
9:00am& 9:55am: Happy Birthday World: Rosh HaShana in Halacha and Aggada with Dr. Hayim Abramson
not this week: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: (in Hebrew) Rosh HaShana in Halacha and Aggada •with Dr. Hayim Abramson
resumes Oct. 19 11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
New class: Tuesday, September 14th, 10:50am: Why Does HaShem Challenge Us? The message of the Shofar and the Akeida with Tzipporah Leff Breines
Tuesdays, 12:00-1:30pm: Writing in the Light of the Chagim, Creative inner preparation for the Holy Days, Facilitated by Mrs. Esther Sutton freelance author, certified counselor, for women only
Tuesday, September 14, 12:30pm, in the Library (free): Jonah and the Whale by Mrs. Pearl Borow
7:30pm (Men & Women) Jewish Philosophy: Rambam's Guide for the PerplexedNow studying: Delving into the Sacrificial Service,The Rosh Chodesh Chatat: Atonement for Whom? with Rabbi Chaim Eisen

WEDNESDAY, Sept. 15 • Erev Rosh HaShana
The Center will be open from 9:00am until noon for the pick-up of Herby's Bake Shop orders and last minute pick-up of Torah Tidbits

ROSH HASHANA - Thursday and Friday
The Center will closed until Shabbat afternoon forthe Shabbat Shuva Drasha and Mincha - see further
The Israel Center family wishes Torah Tidbits readers andall of Klal Yisrael a happy, healthy, prosperous, and peace-filled year

Shabbat Shuva - 3 Tishrei 5765 - September 18th - 5:00pm: “A Shiur on T'shuva”Rabbi Macy Gordon Mincha will follow the shiur at 6:00pm

Motza'ei Shabbat Shuva Drasha by Rabbi Shlomo Riskin in memory of Hans Bachrach z”l, Eve of 4 Tishrei 5765 • September 18th • 9:00pm at Yeshurun Synagogue44 King George Street (cor. Shmuel Hanagid Street), “The Influence of Simchat Torah on the Sounds of the Shofar, Yom HaKippurim, Succot, the Laws of Conversion andthis period of our Redemption” - Admission Free, Ohr Torah Stone Institutions • Israel Council of Yisrael HatzairSeymour J. Abrams - Orthodox Union - Jerusalem World Center (Israel Center), The Israel Center will be closed on Motza'ei Shabbat Shuva to facilitate attendance at Rabbi Riskin's Drasha at Yeshurun

SUNday N'SHEI LIBRARY - closed
TZOM GEDALIYA (postponed)
Morning classes as usual - see above B for details
Pri Chadash Women's Writing Workshop resumes IY"H, Sunday, October 10th

TZOM GEDALIYA
Sunday, September 19th • men & women
4:30pm: Shiur by Rabbi Ephraim Sprecher, In memory of father of R. Sprecher
Topic: Is Yom Kippur a 2-day Yom Tov like Rosh HaShana?
5:45pm Slow-paced MINCHA for Tzom Gedaliya
6:40pm (approx.) Mini-Shiur on Inyanei D'Yoma
7:05pm Maariv followed by fast-breaking refreshments

Sunday, September 12th, 7:30pm • men & women: Issues in Jewish Thoughtas they emerge from the Torah with the help of Ramban's Commentary, Now studying: The Early Generations & Bnei HaElohim - Who are they? Naama and Lemech:On the Brink of the Flood with Rabbi Chaim Eisen

MoNday N'SHEI LIBRARY - 10:00-12:30
Morning classes as usual - see above for details
Dr. Henry Goldblum's topic: PART 2 - see above
Aviva Nissim's topic:10 days to tip the scales over to the merit of AM YISRAEL
N'shei Library will be open today, 10:00-12:30
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:35pm Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.

Monday, Sep. 20th, 12:30pm, in the Library (free): The Yom Kippur MachzorRabbi Aharon Adler

Women's Beit Midrash Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow Rambam's Hilchot T'shuva - Phil Chernofsky

MON Sept. 20, 8:00pm • Phil Chernofsky: Yom Kippur Checklist Review of the halachot and minhagim of Yom Kippur

MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef

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

Yamim Nora'im Seminar TUE, September 21
9:00am Rabbi Aharon Adler • The Machzor: Great contribution to the spirit of the Yomim Nora'im (bring a machzor)
10:15am Rabbi Sholom Gold • Parshat HaShavua as it relates to the Yomim Nora'im - Yamim Nora'im Seminar on Wednesday morning - see further

Dr. Abramson's classes as usual - see above
Rabbi Spiegelman's class 10:50am
Raizel Zisk resumes IY"H, Oct. 19
New class: Tuesday, September 21st, 11:45am: The Mikdash Service of Yom Kippur, Tzipporah Leff Breines
Writing in Light of the Chagim - see above
Tuesday, Sept. 21, 12:30pm, in the Library (free), Yom Kippur: The Happiest Day of the Year? by Rabbi Stewart Weiss

Tuesday, September 21st, 8:00pm: The Avrom Silver Memorial Lecture, T'SHUVA, ERETZ YISRAEL, and the AVOT, Special shiur for Aseret Y'mei T'shuva by Rabbi Sholom Gold
As of this writing, we are scheduled to turn our clocks back to Standard Time (a.k.a. SHA'ON CHOREF) at 2:00am on Wednesday, Sept. 22nd

WednESday
Yomim Nora'im Seminar WED, September 22
9:00am Rabbi Macy Gordon on Hoshana Rabba
10:30am Rabbi Stewart Weiss onUnesaneh Tokef: - Are we Powerful or Powerless?
Wednesday, September 22, 11:45am (men & women): Quickie Chesed Projects with Jackie Lowenstein
Wed. September 22nd, 12:30pm, in the Library (free): Preparing for Yom Kippur by Rabbi Zev Leff
3:00pm (men & women) Women in Tanach with Pearl Borow, Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
7:30pm (Men & Women)Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: Delving into the Sacrificial Service, Rabbi Chaim Eisen
WED8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold with Phil Chernofsky
THU: Dvar Torah by Menachem Persoff
THU Shmooze while you fold Divrei Torah, verbal tidbits, Q&A, and...with Phil, Some time IY”H sometimes B”N

The Center will close on Thursday, September 23rd at 6:00pm and remained closed until Sunday morning, September 26th
Please plan for TT pick-ups accordingly. If you need to pick up TT when we are closed, call us for special arrangements

The Israel Center's Annual Arba'aMinim Sale Competitive prices, Sunday, Monday, Tuesday Sept. 26-28, 10:00-23:00, Wednesday, Erev Yom Tov, 09:00-12:30, at the Israel Center (in the garden) 10% discount for Israel Center members, Wide selection of Etrogim, Eida Hashgacha, El Arish, Lulavim, and sets of mehudar hadasim

In Memory of Naomi Wolinetz A"H, Sunday, September 26th (day after Yom Kippur)
3:00pm: Bus leaves the Israel Center to Eretz Chayim Cemetery(near Beit Shemesh)
4:00pm Azkara for Naomi Wolinetz at the Cemetery
8:00pm Memorial Shiur by Rabbi Berel Wein at the Israel Center
If you would like to hold a seat on the bus,please call Ita Rochel at 566-7787 ext. 204

Learn things you never knew about Israel, Have fun with your friends, Support Aliya Today, Tehilla and the OU Israel Centerare proud to present the best Israel trivia game around - QUIZRAEL!
Motza'ei Shabbat Parashat Lech LechaSat. night, October 23rd, ‘04, Save the date and sign up TODAY! Join hundreds of people in Israel and around the world for a fun evening of Israel trivia! Who? YOU and all of your friends, What? Quizrael is an open book trivia game (all resources are allowed!) about Israel, Jewish History,Tanach, and Israeli culture. Where? OU Israel Center,120NIS per couple (suggested donation), To sign up, or for more info, contact: Ita Rochel at (02) 566-7787 or trochel@netvision.net.il

Support Group for Step-Mothers (possible separate group for step-fathers) to take place at the Israel center, Facilitated by Devorah Saslow Weinberger, Supervised by Dr. Michael Tobin, Call (02) 651-9216 for details

ROSH HASHANA

Please note: In the Hard copy of Torah Tidbits there are various Hebrew Texts for Rosh HaShana i.e, Shofar, Customs of Rosh HaShana Night, Kiddush, Eruv Tavshilin, Tashlich that are not shown here. They can also be found in your Machzor and here we give you the explanations of "How and Why"

Also note that there is other Rosh HaShana material in other pages of the website - such as, sedra summary, zmanim, and elsewhere...

Rosh HaShana is THU-FRI 32% of the time - that's a little less than once in three years, on average. Last time was 7 years ago. Next one (after 5765) is due in 3 years.

OU Israel Center Torah Tidbits SHOFAR GUIDE
The first “session” of Shofar blowing, which consists of 30 blasts and constitutes
the fulfillment of the Torah’s mitzva of Shofar, is done after the reading of the
Torah and Haftara (and Drasha) and before the Torahs are returned to the Aron.
It is known as T'KIYOT D'MI'YUSHAV (the "sitting-down" blasts, as opposed to the Shofar blasts during the Amida, although we stand for this set too).
It is the minhag to say T’hilim 47 seven times before Shofar blowing:

The Shofar-blower AND each person listening to the Shofar should have KAVANA during the BRACHOT to fulfill the mitzva of Shofar, both the Torah requirements and those of our Sages. One must be careful to hear the entire BRACHOT without interruption, and to answer AMEN to each.
It is proper not to talk (other than davening and what is necessary for davening and Shofar) from the BRACHOT through the last of the blasts (after the repetition of the Musaf Amida), but especially until the first set of 30 KOLOT are completed. Although there are Machzorim that have passages for the KAHAL to say aftereach trio of sounds, it is widely accepted for the KAHAL to remain silent throughout the set of 30 blasts.

The Mitzva to Hear Shofar
First and foremost, before any of the themes, symbolisms, and reminders mentioned in the paragraphs that follow, is the main reason and kavana for doing ANY mitzva - because G-d commands it. The phrase L'SHEIM MITZVAT SHOFAR should be on our minds from the Brachot of the shofar-blower, from the first blast to the 100th.

The Torah says that the first day of the seventh month shall be a T'RU'A DAY. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. Furthermore, we are to hear the T’RU’A three times, and that each T’RU’A is to be preceded by and followed by a P'SHUTA, a plain, long blast which we call T'KI'A.

We do not know exactly what our Sages meant the T'RU'A to sound like. It is to sound like crying, wailing, sobbing, moaning, sighing, or some combination thereof. To satisfy different opinions, we have two sounds that we call SH'VARIM and T'RU'A, and the combination of the two. Therefore, to satisfy the Torah's requirementof hearing the Shofar on Rosh HaShana, we must hear 3 each of the following combinations:
T'KI'A | SH'VARIM-T'RU'A | T'KI'A
T'KI'A | SH'VARIM | T'KI'A
T'KI'A | T'RU'A | T'KI'A

Let’s refer to this as a Large Set of Blasts (a.k.a. 30 KOLOT). One of each make a Small Set (a.k.a. 10 KOLOT).

Although the requirement of the Torah will be satisfied with 30 KOLOT (sounds or blasts), the Sages instituted the practice of sounding the Shofar during the Amida - linking the Shofar-sounds with each of the 3 main brachot of Musaf - MALCHIYOT (Kingship), ZICHRONOT (Remembrances), and SHOFAROT (Shofars). Some shuls blowduring the repetition of the Amida only; others blow during the silent Amida as well.

And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 conveys completeness and fullness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOMT'RU'A there shall be for you", more than a lesser number would.

(There is also another reason given for the 100 blasts, having to do with the lament of the mother of Sisra, as recorded in the Book of Sho'f'tim.)
Symbolisms and Kavanot (based on Menorat HaMa'or)

G-D'S KINGSHIP
Rosh HaShana corresponds to the 6th day of creation, the day human beings were created. Since it is the day that G-d's subjects, so to speak, came into existence, it follows that He became King on that very same day. We therefore consider Rosh HaShana to be the Coronation Day of the Supreme King. To herald that event, wesound the royal trumpet - the Shofar. This concept of G-d's Kingship is one of the major themes of Rosh HaShana. One of the three central brachot of the Rosh HaShana Musaf is Malchiyot - Kingship. In that bracha, we quote ten p’sukim from Tanach that deal with this theme. The T'KI'A (the long monotonic, unbroken blast)specifically is associated with this aspect of Rosh HaShana. The T'KI'A is a happy and proud sound. Although other emotions claim our attention, one should be happy and proud on Rosh HaShana as we reaffirm our loyalty to the King of Kings.

CALL TO REPENTANCE
The Shofar is the alarm that (hopefully) wakes people up to the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar.Shofar is associated with embarking on the road to Spiritual Return.

AKEIDAT YITZCHAK
Perhaps the most prominent element of Rosh HaShana is the Binding of Isaac. The choice of a ram's horn as Shofar, the Torah readings, the main focus of the Zichronot bracha, and Tashlich, all point to the AKEIDA as a major theme of the day. When we stand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Avot and Imahot whose commitment to G-d is exemplified by the Akeida. The Chafetz Chaim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The notable exception is G-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are the descendants of Avraham & Yitzchak and have inherited from them an absolute and complete dedication to G-d's Word, the Torah.

MATAN TORAH
The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing". When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot. In essence, this is the foundation of T'shuva. The Shofar reminds us of our commitment to theTorah; repentance is G-d's gift to us when we fail in that commitment.

The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear His voice directly, was our promise to listen to the prophets, starting with Moshe and continuing throughout the generations. Thisaspect of Shofar, then, follows the previous item - Matan Torah.

INSTILLS FEAR
"If a Shofar sounds in the city, will not the People tremble?" Think of the sound of a siren - the feelings of apprehension and dread that it filled us with. That's a Shofar - our spiritual siren, helping us to get serious about Torah and T'shuva.

Churban Beit HaMikdash should also be kept in mind while hearing the Shofar. The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith with G-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban.

Ingathering of the Exiles is described by Yeshayahu as being accompanied by the sound of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective".

The Great Judgment Day is associated with the Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days".

T'CHIYAT HAMEITIM is also associated with Shofar. Thinking of this gives us a broader perspective on what G-d expects of us and what is in store.
Note that the words SH'MA, LiSHMO'A, NISHMA (as in Na'aseh v'...), etc. do not only refer to physical hearing. They most often imply understanding as well. Our commitment at Sinai was "We will do, and we will understand (what G-d wants of us)". Similarly, the bracha for Shofar - LiSHMO'A KOL SHOFAR implies that understanding is essential to the mitzva.

It is not enough to merely hear the sounds of the Shofar; we must understand them too. Imagine stand- ing at a crosswalk waiting to cross the street. To your right, a truck is standing at the curb. As you are about to enter the road, your hear an insistent beeping sound. It is the warning sound that the truck auto- maticallyemits when it is put into reverse. The truck is slowly rolling towards you, and you are warned by the beeps - Do not step into the road; it would be a dangerous thing to do.
You hear the sounds - but you do not know what they mean! Maybe you think it is a car alarm, or a sound coming from the nearby construction site, or maybe you just aren't thinking at all. You hear the sound, but it doesn't dawn on you that you are being warned of some danger. And you step into the road, just as the truckbacks up.
So too, it is with the sound of the Shofar. Many, many Jews go to shul to hear the Shofar. They hear the sounds, but do they know what the sounds mean? Do we heed the warn- ing of the Shofar? Are we moved to rise to the challenge of T'shuva? Are we inspired to strengthen our commit- ment to Torah and Judaism? Are we goingto work harder to improve ourselves as individuals and as a community, so that we will do our share in hastening the Moshiach? Or will we continue walking into the path of the oncoming truck?

ASHREI HA'AM YO'D'EI T'RU'A... Happy (or fortunate) is the Nation who KNOWS the T'RU'A... Notice that the verse does not say "...who HEARS the Shofar"; it says "...who KNOWS the Shofar-sound", who understands its meanings.

We must hear the Shofar, must understand its meanings, must let its sounds and meanings penetrate to our minds, hearts, and souls. The Shofar must bring about a "shipur" (a spiritual improvement). Then we may consider ourselves truly fortunate and happy to be the Nation that knows the T'RU'A.

Rosh HaShana, as mentioned earlier, is the birthday of the first human being. It marks the beginning of all human beings. It was on that day 5765 years ago that G-d breathed into Adam HaRishon NISHMAT CHAYIM, the breath of Life. Each year on Rosh HaShana, we breathe that breath of Life back to G-d, so to speak, through the Shofar, as a statement that we do not take G-d's greatest gift to us for granted. With different mitzvot we acknowledge and thank G-d for taking us out of Mitzrayim, for giving us the Torah, for giving us Eretz Yisrael... for creating the World. With the sounding of the Shofar and the breath that flows from within us through the Shofar, upward to Heaven, we acknowledge and thank G-d for Life itself. - Based on part of a shiur at our recent Shabbaton by Rabbi Eytan Feiner, who based his remarks on the the teachings of Rabbi Moshe Shapiro and the Sheim miShmuel

Most authorities express a doubt as to whether SHECHEHYANU is warranted on the second night of RH (especially since we view the two days of RH as one long day). Hence, they recommend that you have a new fruit or garment ready for the second night, and when you say SHECHEHYANU at candle lighting or Kiddush, you can have the fruit or garment in mind, thus resolving the SAFEK (doubt). Even if you don’t have a new fruit or garment, you still say SHECHEHYANU on the candles or at Kiddush. The Vilna Gaon held that it is unnecessary to “cover” the SHECHEHYANU; it is fully legitimate for the second night of RH, on its own.

Tashlich (First day of Rosh HaShana, 1 Tishrei 5765, Thursday, September 16, '04
What it isn't & what it is
Tashlich is NOT a hocus-pocus magical method for ridding oneself of sins. It just isn't that simple. One must do sincere T'shuva, pray to HaShem, say Vidui, and if interpersonal sins are involved (which they inevitably are), one must appease those he/she has wronged and receive their forgiveness before T'shuva can succeed. One cannot go to the waterside, say some p’sukim, throw some crumbs into the water (a practice which poskim frown upon, by the way), and walk away with a clean slate - without some hard, real repentance. In fact, there have been rabbanim in previous generations who have banned Tashlich in their communities so that peopleshould not slacken off from the major challenges of the Yamim Nora'im - T'shuva and Prayer.

There are other authorities who did not mention the custom of Tashlich in their writings at all, since it does not appear in the Talmud or other early sources. For example, the Vilna Gaon's practice was/is not to do Tashlich.

Yet Tashlich is a wide-spread minhag in most Jewish communities around the world.

If it is difficult to go to Tashlich on Rosh HaShana, or for some reason one wasn't able to say it, it may be said during Aseret Y'mei T'shuva, or afterwards until (and including) Hoshana Rabba.

The lead passage of Tashlich gives us the origin of its name, and probably the main origin of the custom itself. The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our sins into the depths of the sea." This is our T'shuva goal - to repent so sincerely, that G-d will erase our sins completely.

Kings of Israel were anointed by the riverside. Water is the symbol of life, of Torah, and of continuity. On Rosh HaShana, when we celebrate the coronation of the King of Kings, we go to the river (or other body of water) as a reminder of this theme of the day.

The Midrash tells us that the Satan received G-d's permission to try to dissuade Avraham Avinu from going to Har HaMoriah to sacrifice Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop Avraham. The river became a symbol of dedication to G-d. On Rosh HaShana, the anniversary of the Akeida, we go to the riverside and "remind" G-d (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah and mitzvot with that high level of dedication.

There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimmel Midot. They are an essential element in the Slichot and T'shuva process, and are integrallybound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period.

The text for Tashlich varies from machzor to machzor. In this 4-pager, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough". After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature, where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service.

Tashlich starts on the last page (which becomes the front page as soon as you turn this sheet over). It might sound funny, but "use Tashlich wisely". Make it a meaningful part of your Rosh HaShana, and let some of the ideas presented here enrich the experience.
Wishing you and yours a K'TIVAH V'CHATIMA TOVA

EIRUV TAVSHILIN
When Yom Tov is Friday or Thursday-Friday, we make an Eiruv Tavshilin (ET) on Erev Yom Tov, which begins the preparations for Shabbat, so that we will be able to continue cooking for Shabbat on Friday. Without the ET, cooking (and other things) is allowed on Yom Tov, only for the day itself.

Rosh HaShana 5765 Is THU-FRI. Making an ET on Wednesday, Erev Rosh HaShana will permit cooking, baking, and lighting candles on Friday (Yom Tov) for Shabbat.

Sometime before Yom Tov, one takes a Challah or Matza and a cooked food (hard boiled egg, piece of gefilte fish, piece of chicken, etc.) which will be eaten on Shabbat (many eat the ET at Seuda Shlishit, but it only must last until Shabbat to be effective).

With baked and cooked items in hand, one recites the bracha...and then makes the Eiruv declaration, which is in Aramaic - because it must be understood and Aramaic was the vernacular of the time. It follows from this that one should make the declaration in whatever language he understands. It is still traditional to say it in Aramaic, but you should feel free to follow the Aramaicwith Hebrew and/or English, as follows...

With this EIRUV it becomes permitted for us to bake, cook, to “hide” food (refers to packing food into an oven in such a way that not only will heat be maintained, but increased as well), to light candles, and do all other needs from Yom Tov to (for) Shabbat - for us and all Jews who live in this city.

After the bracha and declaration (it is also a good idea to explain the basics of Eiruv to the members of your household, if not at the time of making the Eiruv, then at least at the dinner table), one places the Eiruv items in a secure place so that they will not accidentally be eaten before cooking for Shabbat is completed.

Customs for the night of Rosh HaShana vary from community to community and from family to family. This page is provided as a set of suggestions for those who do not have a fixed custom in their home. Nothing mentioned here is the final word on anything. If you question anything, check with your Rav.

After KIDDUSH, wash for HaMotzi and eat from the LECHEM MISHNA. Some use honey on the challa rather than salt Some use salt for the HaMotzi and then take another piece with honey. After challa with honey, say:

It is appropriate to respond to Y’HI RATZON statements with AMEIN; it is bracha-like.

Since the fruits and vegetables to be eaten as part of the SEDER LEIL ROSH HASHANA are not “normal” components of a meal, they are not covered by the HaMotzi, and need their own brachot.

Among the fruits of trees, one should say the bracha on the fruit with the highest priority, as follows: [1] Olive, [2] Date, [3] Grape, [4] Fig, [5] Pomegranate, [6] your favorite among fruits not of SHIV’AT HAMINIM, [7] a whole fruit, rather than cut up, [8] larger piece. This list does not imply that all these fruits[1]-[5] are part of your Leil Rosh HaShana Minhag; the full list of priorities is provided to cover any situation.

Among vegetables, make the bracha on what you like best.

Between HaEitz and HaAdama, HaEitz will usually be said first, unless you have a HaAdama that you like better than any of the fruits, in which case, HaAdama will precede HaEitz (even over 7-Minim).

If one or more fruits require a SH'HECY'EYANU, they will be covered by the SH'HECY'EYANU of Kiddush, if they are on the table during Kiddush. Otherwise, one additional SH'HECY'EYANU should be said (even if there are more than one fruit that “need” it).
When all brachot are taken care of, many eat a slice of (sweet) apple dipped in honey. The Y’HI RATZON above can be repeated for the Apple & Honey.
From this point on, whatever of the items listed to the left that you have - eat (or even just have them on the table) and say the appropriate Y’HI RATZON.
For RUBIYA (black-eyed peas):
For KARTI (leek):
For SILKA (beets or mangold):
For DATES:
For KARA (type of squash); some say this for carrots or tzimmes
For POMEGRANATE:
If one eats FISH on Leil Rosh HaShana, say the following:
Some place the HEAD of a ram or fish on the table and say:
If one eats the meat of a sheep (preferably a ram), he says:

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