Shabbat Parshat TAZRI'A-M'TZORA
TT #615 - April 23-24, '04, 3 Iyar 5764

This Shabbat is the 211th day (of 355); the 31st Shabbat (of 51) of 5764
...V'HIZRATEM ET B'NEI YISRAEL M'T'MATATAM (VAYIKRA 15:31)
... And you shall caution the Jewish People concerning their "impurities"

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

Correct for TT #615
Candle lighting - (Tazri'a-M'tzora) 6:39pm (earliest -plag - 5:52)
Havdala - 7:53pm
Rabbeinu Tam Havdala - 8:31
Ranges are THU-THU 1-8 Iyar (Apr.22-29)
Earliest Shacharit - 5:10-5:02am
Sunrise - 6:03-5:55am
Sof Z'man Kri'at Sh'ma - 9:20-9:15am (8:32-8:26am)
Sof Z'man T'fila - 10:25-10:22am (9:53-9:49am)
Chatzot (halachic noon) - 12:37½-12:36½pm
Mincha Gedola (earliest Mincha) - 1:11-1:11pm
Plag Mincha - 5:51-5:54pm
Sunset - 7:18-7:23pm (7:13-7:18pm)

Candle Lighting and Havdala for other cities (time in bracket is earliest candle lighting
candles city havdala
6:55pm (5:53) Raanana 7:55pm
6:54pm (5:52) Beit Shemesh 7:54pm
6:56pm (5:54) Netanya 7:56pm
6:55pm (5:53) Rehovot 7:55pm
6:36pm (5:53) Petach Tikva 7:55pm
6:54pm (5:53) Modi'in area 7:53pm
6:54pm (5:53) Be'er Sheva 7:54pm
6:53pm (5:51) Gush Etzion 7:53pm
6:54pm (5:52) Ginot Shomron 7:54pm
6:39pm (5:51) Maale Adumim 7:53pm
6:49pm (5:52) Tzfat 7:54pm
6:54pm (5:52) K4 & Hevron 7:53pm

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

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

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

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

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

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

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

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

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
The molad of Iyar was Monday night, 10:15pm Israel Summer time. This means that the earliest (and best) opportunity for Kiddush L'vana would be 3 full days later (we're talking Minhag Yerushalayim, a.k.a. the GR"A's shita), which is Thursday night (APR 22) at 10:15pm. Problem is that by 10:15 the moon will have set. Therefore, the following night would be prime for K.L. Except that the following night is Leil Shabbat, when we don't say K.L. unless it's the last op. Motza'ei Shabbat it is! And that's nice, because Motza"Sh is the special time to say K.L.
Interesting note: The actual molad was Monday at 4:21pm. Which means that on Thursday night the moon will actually be 3 full days old. Nonetheless, we do not go by the reality, rather by our calc.

Lead Tidbit

The Three Cousins
Once there were three cousins, roughly the same age. They were playing in the street one fine spring day when a car went out of control and crashed into the three of them. They were alive, but each was seriously injured, and there was serious concern for their lives. Each was rushed to the hospital, each operated on, and after a long period of recovery, they were released from the hospital to return to their homes.

None of the cousins were yet completely well and healthy. Each had complications that would take time to be dealt with. Each would need further operations, but at least, at this point, each was saved from death's door and each was able to function, albeit with limitations.

Although the cousins had similar experiences and were at a similar level of physical health, they had different attitudes to their current status.

One was thrilled to be out of the hospital, walking on his own, and mistakenly felt and behaved as if everything was fine with him. Which it wasn't. There was damage to some internal organs that still needed repair, and which greatly worried his parents and doctors. But this cousin just partied and behaved as if everything was okay.

Another one of the cousins didn't feel that there was anything to be happy about or thankful for, because everything wasn't yet perfect. He didn't/ wouldn't/couldn't thank his doctors or parents or even G-d for the amazing progress he had made, because there were still serious problems to deal with.

The third cousin was both thankful to his doctors for their efforts, to his parents for their untiring devotion and concern, to G-d for the miracles that had brought him to this point. He was also very mindful of the long way he still had to go to become completely well, and he prayed fervently for a Refu'a Sh'leima. He also worked hard with his doctors and PT towards that goal.

Sedra Stats
Taz M'tzo T&M
of 54 sedras in Torah 27th 28th -
of 10 Sedras in Vayikra 4th 5th -
lines 128 159 287
rank 48th 40th -
Parshiyot 9 7 16
P’tuchot 5 4 9
S’tumot 4 3 7
P’sukim 67 90 157
rank (Torah/Vayikra) 48/8 42/5 -
Words 1010 1274 2284
rank (Torah/Vayikra) 48/8 39/4 -
Letters 3667 4697 8364
rank (Torah/Vayikra) 48/8 39/4 -
Mitzvot (pos/prohib) 7+2 11+0 18+2
Tazri'a is very small; only 6 sedras are shorter
M'tzora has longer p'sukim than average
Tazri'a & M'tzora are combined in 12-month yearsand read separately in 13-month years

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

Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23
[P> 12:1 (8)] Perek 12, the shortest in the Torah with 8 p'sukim, deals with "birth". A woman becomes "ritually unclean" following a (normal) birth - one week for a boy - and on the 8th day the boy is circumcised - and two weeks for a girl. This period of TUM'A is followed by a special "waiting time" of 33 or 66 days for boy or girl respectively, after which the mother is to bring the korbanot of a YOLEDET. The whole issue of the "ritual impurity of a woman having given birth" constitutes a mitzva [166,A100 12:2], as does the bringing of the sacrifices [168] [168,A76 12:6]. This portion of the Torah is also the source of the general prohibition of eating "sacred meat" while in a state of "ritual impurity" [167,L129 12:4].

TAHARA & TUM'A To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life and death. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A.

Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well-being.
[P> 13:1 (8)] After the parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various skin afflictions). The rest of Tazria and most of Metzora deal with this topic.

A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology as well). Under certain circumstances, the kohen might declare the afflicted individual a METZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quaran- tine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered.

[P> 13:9 (9)] A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared.

The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguish- able to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei. Only certain times of the day are permitted for examining a NEGA, because of the different effects of light and shadow.

The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. One example is that a new bride or groom is not examined by the kohen, so they cannot be declared TAMEI. That could spoil their moods.

A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active.

[P> 13:18 (6)] The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being.

MITZVA WATCH
Why all the detail? Why are there so many different types of NEGA'IM? Perhaps it is because WE are all different. So many different types of people. So many different tempera- ments. So many different sins. And so many different personal reactions to our individual situations. We need to feel this individuality. It helps us be responsible for our own deeds. One imagines that the kohen-examiner played the role of counselor too. Maybe sensing a disturbed soul that needs TIPUL along with the NEGA.

Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39
[S> 13:24 (5)] This portion discusses burns on the skin and different colorations within the affected area. Keep in mind that a blemish of any sort is NOT Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared "Tamei" by a kohen. In fact, two people can have identical signs and one can be declared a Metzora, the other not so. And the treatment of each case is completely different as a result.

[P> 13:29 (9)] This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems.

To help understand this idea better, think of the following analogy: There are physical afflictions and psycho- logical problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention.

This was only an analogy, but this is one of the lessons, of Torat HaMetzora, the laws of N'GA'IM. The laws regard- ing the state of ritual impurity result- ing from Tzora'at constitute a positive commandment [169,A101 13:29]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170,L307 13:33]. Among other reasons, this would remove an important indicator for the inspecting kohen (and more importantly, perhaps, for the afflicted individual.)

Let's run with the analogy. If a doctor feels that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the specific rash. In the case of N'GA'IM, it would be prohibited to treat the NEGA with physical means. Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated.

[S> 13:38 (2)] In this small parsha, the Torah gives an example of a rash of white spots errupting on the body. In this case, a rash is a rash. TAHOR.

Shlishi - Third Aliya - 15 p'sukim - 13:40-54
[S> 13:40 (7)] Certain cases of baldness are discussed in the first part of this portion. Usually, baldness is just baldness. But occasionally, the skin that is exposed when the hair falls out is blemished in specific ways which might mean Tzora'at. A person who has Tzora'at, tears his clothes, lets his hair hang loose, and must announce in public that he is TAMEI. The proper conduct of the Metzora is a mitzva [171,A112 13:45].

[S> 13:47 (13)] The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot [172,A102 13:47].

R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20
The fourth Aliya is always the bridge Aliya between the two combine sedras

The topic of "afflictions of garments" continues into this Aliya, for the duration of the Tazri'a part of the double reading. The fact that there is such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately.

[P> 14:1 (20)] The afflictions pre- sented in Tazria are immediately dealt with by the procedures described in M'Tzora.

The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva [173,A110 14:2]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174,A111 14:9]. The rules of ritual immersion in general, come from this context [175,A109 14:9].

The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above [176, A77 14:10].

SDT Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor in the topic of N'GA'IM.

Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32
[P> 14:21 (12)] A person who cannot afford the animals for the sacrifices, is to bring one sheep and two birds as his offering. The Torah describes the rituals involved in these offerings.

It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner.
Thus ends the section of the Torah dealing with afflictions to the individual. ZOT TORAT... this is the body of law of one afflicted who cannot afford the full set of korbanot.

Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15
[P> 14:33 (25)] The Torah next discusses Tzora'at that can afflict a person's house. This can only be in the Land of Israel, in a house made of specific materials, and under specific conditions [177, A103 14:35]. Once again, it is the kohen who makes the determination as to whether Tzora'at does exist, or a professional house painter should be consulted. In the case of a "house plague", there are procedures to be followed and purification processes, including korbanot to be brought.

SDT Not only does a person's body contain elements of spirituality, but even him home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation.

This parsha concludes with a summary of the different types of NEGA'IM.

We also find a curiosity among these p'sukim - specifically, two consecutive p'sukim of three words each. There are only about 12 or 13 three-word p'sukim in the Torah altogether. Having two of thoses in a row is unique.

[P> 15:1 (15)] Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect [178,A104 15:2]. The one afflicted, must bring special korbanot after a purification process [179,A74 15:13].

Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33
[S> 15:16 (3)] There is also a "ritual impurity" (of a lesser degrfsee - one-day type) in cases of normal seminal emissions [180,A105 15:17].

A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181,A99 15:19]; the prohibi- tion "other side of the coin" to this mitzva is in the next sedra.

[P> 15:19 (6)] A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent.

[S> 15:25 (9)] The longer-term Zava is presented in its own parsha, a S'TUMA that can be seen as a sub-parsha of the previous P'TUCHA that introduced the topic of ZAVA. These rules and procedures constitute a mitzva [182,A106 15:19].

The requirement of the korbanot at the conclusion of the period of impurity [183,A75 15:29]. The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity.

The last 3 p'sukim of the sedra serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity". These three p'sukim are reread for the Maftir.

SDT Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact.

Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation.

The son of the Nodeh B'Yehuda explained why beautifully. One of the causes of Tzora'at is stinginess. Even the term in our Vidui can be seen as a play on words - TZAROT AYIN. If a rich man brings a poor person's korban, in this case it is an indication that he hasn't healed. The korban cannot bring atonement.

Haftara - 18 p'sukim - M'lachim Bet 7:3-20
The Haftara tells the story of four M'TZORA'IM (lepers, not the greatest translation) who decided to enter a Syrian camp to find food. They found that the Syrians had fled. They reported the status of the enemy camp to the guards of the Jewish city.

As Elisha had prophesied, the famine ended on the following day and grain and food was found.

Rabbi Jacobs in A Haftara Companion says that aside from the obvious, but seemingly shallow connection between sedra and Haftara – both mention TZA'RA'AT – there is a deeper lesson to be learned from the haftara. Four people who were outcasts, no one would touch them, they were isolated from their society, they were on their own during very difficult times, nonetheless embarked on the path of spiritual improvement by being concerned with their fellow Jews and reporting the condition of the enemy camp so that others would be able to obtain food and be saved. If, as mentioned earlier in the previous SDT, one of the causes of TZA'RA'AT is stinginess, then the intrepid four of the Haftara are indeed on the mend.
The Gemara tells us that the four M'tzora'im were Geichazi and his three sons.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 231• Kindness to animals
There is a Torah commandment in D'varim 22:1-3, regarding the restoring of found objects which also appear in Sh'mot 23:4. Each of these Torah sections dealing with found objects is immediately followed by a concomitant commandment dealing with a parallel theme; namely; to help one's neighbor to unload his animal if it is overloaded, and to help reload (or load in the first instance) his neighbor's animal. Since some of us are not all that familiar with the Torah command, I have set forth one of the two Torah verses: D'varim 22:4. “You shall not see the donkey of your brother or his ox falling on the road and hide yourself from them; you shall surely stand them up with him.”

The fact that in both Sh'mot and D'varim the verses are parallel and also appear one after the other, shows the Divine intent that the laws of one will be similar to the laws of the other. As is seen below; the laws of found objects and of loading, unloading, and reloading animals are parallel to each other: the three commandments, two positive and one prohibition; the violations of the commandments by "turning aside"; the exemptions afforded to certain classes of people; the compensation or lack of compensation to be paid; and to act beyond the requirements of the law.

Maimonides in Laws Concerning Murder and The Preservation of Life writes: The person referred to in the verse [Sh'mot 23:4] as the enemy does not mean an enemy from the heathen nations, but rather a Jewish enemy. How can a Jew have a Jewish enemy? The Torah states 'You shall not hate your brother in your heart: [Vayikra 19: 17] The Sages stated that if one all alone sees another commit a transgression and warns him and he does not desist, one is obligated to hate him until he repents and departs from his evil ways. Yet even if he has not yet repented and he finds himself alarmed with the bundles [on his animal], one is obligated to help him load and unload, and not to leave him to possibly die because he may delay leaving the place because of his belongings and find himself in danger. The Torah is very solicitous for the lives of Jews, whether they are wicked or righteous, since they [are presumed] to acknowledge God, and believe in the essentials of the religion. As it is written "As I live saith the Lord God, I have no pleasure in the death of the wicked but that the wicked turn from his way and live." [Yechezkel 33: 11 ]

There is another underlying theme in these lessons, namely the prevention of cruelty to animals. There is a dispute in the Talmud whether the concept of treating an animal kindly is of Torah or Rabbinic origin. The prevailing view is that the concept is of Torah origin.

The Torah commandments to load, unload, and reload an animal:
The Torah verses teach two positive commandments and one prohibition regarding the loading, unloading, and reloading of an animal, in this case someone else's animal. There is the positive commandment that if Reuven sees Shimon's animal staggering under the weight of its burden, Reuven must help unload the burden. There is also the positive commandment for Reuven to help Shimon raise the animal after the burden has been removed and to help reload the animal. If Reuven leaves Shimon helpless and neither unloads or reloads the animal, he trans- gresses the fulfillment of the two positive commandments as well as the prohibition not to see his brother's animal and hide himself from helping to unload the animal. If he unloads and does not reload, he transgresses only one positive commandment, that to help reload. If the animal is not overloaded, but a bundle fell off the animal, and if Reuven does not help load this bundle back onto the animal, he transgresses the prohibition not to hide himself and the positive commandment of reloading. He does not violate the commandment to help unload.

The performance of the unloading and loading commandments
Reuven sees Shimon's animal staggering under the burden that is on its back. Reuven must perform the commandments of unloading if the animal is within about 466 feet from Reuven. It does not matter if the burden is its normal load or if it is overloaded; the obligation to help unload the bundles from the animal applies. While the obligation to perform the command- ments is not present if the animal is at a further distance than stated, there is still an obligation to help unload a suffering animal. Reuven cannot plead that since Shimon overloaded the animal, Reuven does not have to help unload it. Shimon may have inadvertently overloaded the animal, and in any event the animal should not be permitted to continue suffering. The obligation is always there because of the suffering of the animal; the fact that Shimon overloaded the animal is no reason for Reuven to permit the animal to suffer. The Torah prohibits a Jew from permitting animals to suffer.

If this particular animal is always overloaded and its natural gait is to walk bent over, the obligation to unload the animal is not present. However, while not being under an obligation to unload the animal because of the Torah commandment to unload, Reuven has the obligation to unload some of the bundles because the Torah enjoins him to prevent any animal from suffering.

Once Reuven has performed the first commandment of unloading the animal, he now has to perform the second commandment of helping to reload the animal. If Reuven sees a bundle that has fallen from the animal, Reuven must assist Shimon in loading that bundle onto the animal. In loading or reloading the animal, Reuven must take care to see that the animal is not overloaded. If Shimon wishes to overload the animal, Reuven must not assist him and should protest to Shimon that Shimon should bring another animal to carry the overload.

Assume that Reuven helped unload and then helped to reload and a bundle fell off the animal, or the animal is once again staggering under the burden, Reuven must once again assist Shimon in unloading and reloading the animal. Not only must Reuven assist Shimon as many times as is necessary to unload and reload, or load the animal; Shimon is required to accompany Shimon with his animal for a distance to see that all is now well with the animal carrying its burden. Shimon may waive the requirement for Reuven to accompany him and the animal for that distance. There is an opinion that Reuven need accompany Shimon and his animal for a distance of one mil, or about 2/3 of an American mile approx. 1 km).

Compensation of the assister
Reuven assists Shimon in loading, or in unloading and reloading, Shimon's animal and accompanies Shimon and the animal for the required distance. Reuven may not ask for any compensation for the unloading of Shimon's animal. But Reuven can demand compensation for loading or reloading Shimon's animal, and also for accompanying Shimon and the animal. The amount of compensation is the same as the compensation for one who finds a lost object, when there is a requirement for the finder to be compensated, that is, an amount that will compensate Reuven for the resulting loss of earnings.
More on this subject IYH next week.
The subject matter of this lesson is more fully discussed in Volume VIII Chapter 261 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il
The lessons of Rabbi Quint's column are now coming from vol.VIII of his monu- mental work, A Restatement of Rabbinic Civil Law. Vol. IX has been recently released, and vol. X will be out soon, IY"H to complete this important translation and commentary of the sadly neglected part of Shulchan Aruch, CHOSHEN MISHPAT.

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
Redemption of the Firstborn Donkey
A firstborn donkey must be redeemed by a sheep, which is given to the Kohen. If this redemption is not performed, we must break the foal's neck (SA YD 321).
While the firstborn of a kosher animal is sanctified, and the firstborn of most non-kosher animals have no sanctity whatsoever; the donkey has an intermediate status. It is not sanctified, but it must be redeemed. "And the firstborn of an ass shall you redeem with a sheep, and if you don't redeem it then break its neck; and all firstborn people of your sons, redeem (Shemot 13).

We explained last week that kosher animals symbolize that aspect of our material nature which can be elevated to Divine service, whereas the non-kosher ones symbolize our lowest drives which need to be shunned and not cultivated.

The commandment to redeem the firstborn of a donkey hints that even among the impure and wicked, who seem to be ruled y their basest instincts and have no external signs of righteousness there are those who are pure at heart and can be redeemed. The donkey has neither cloven hooves nor chews its cud and hence has no signs of purity. In this case even the firstborn itself is not inherently holy but merely has a potential to be redeemed in the service of holiness; the firstborn donkey may be redeemed with a sheep but need not be.

However, truly wicked drives can't be in themselves good. They can be redeemed, that is transformed, into holiness, as symbolized by the redemption on the sheep; if this redemption is not performed, then they need to be utterly stamped out, symbolized by the breaking of the neck.

The ARI Z"L (Rav Yitzchak Luria) points out that at the beginning of the passage, we cited, the Torah refers specifically to the firstborn of Israel. In the continuation of the passage, where the redemption of the donkey is mentioned, this qualifier is absent. He explains that originally the sanctification did not apply to the "erev rav", the mixed multitude of non-Jews who left Egypt together with the children of Israel. However, eventually HaShem acceded to Moshe's wish to have them included as well. The mitzva of redeem- ing the firstborn of the donkey hints at this expansion, providing a way for even the "mixed multitude" to be redeemed, with, however, the caveat that their holiness is not inherent and, if the redemption does not take place, they will have no place in holiness at all. (Cited in Yedid Nefesh on Zohar Bo, II:41b. See also Igrot Rayah 555.)

So this mitzva carries an immense promise but at the same time a grave warning to the wicked. Even if they seem to have no signs of goodness whatever, if they are good inside they can be redeemed; however, if this redemption does not take place then they are solely an obstacle to goodness.
“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish Prophet part 3and the Woman of Tzarfat (Melachim Alef 17:9-15)
After he announced the drought, Elijah fled to Nahal Kerit in Trans-Jordan, in fear of Jezebel, who had sworn to destroy him — in revenge for slaughtering her priests. There G-d had commanded the ravens to feed him; "there are many messengers to HaShem to save His servants". Many scholars have seen this as a rebuke to Elijah, since he had been cruel to bring the drought, and yet was sustained by ravens, the cruelest of birds; they do not even feed their own hatchlings. Then the Nahal dried up and HaShem sent him to Tzarfat, a city near the Mediterranean coast, just outside Zidon [present-day Lebanon], in the tribal territory of Asher. Elijah did not know how to identify there the widow appointed by G-d to feed him. He approached a woman wearing widow's clothes and asked for a drink of water, therein following the example used by Eliezer. How Abraham's family, which he had been commanded to leave, yet now were appropriate brides, different from the Canaanites who were unsuitable to marry? "Both were idolaters and so should have been equally unsuitable. We know that idolatry is an error of the mind, whereas chesed is a trait inbred and ingrained, the inheritance of parents and previous generations. And chesed was a hallmark of Abraham's family. So Rivka could be taught to see the error of idolatry, whereas the daughters of Canaan would never learn chesed" (Shem Mi Shmuel).

Just as Rivka did not query why strong men like Eliezer and his servants could not draw their own water, so too the widow did not question Eliyahu. When he asked for a cake to eat, she did not refuse him even though she only had a handful of flour and the last drops of oil, neither when he told her to bake for him first. Rivka's reward was Isaac and hers was two miracles — the revival of her son and that neither flour nor oil ceased, to feed her, her son and her extended family until the famine passed. This chesed was not an act of an individual nor was it the mark of singular kindness; rather it has been our national characteristic throughout history, as we learn from the Eishet Chayil that we recite in our homes every Friday night. This was the paean of praise recited by Abraham as the hesped for Sarah. In the Aggadic literature, this Aishet Chayil poem served as a model for the prophetesses, pious women and matriarchs descended from Sarah. "All the years that Sarah was alive, there was a cloud at the entrance to her tent... the doors of the tent stood wide open... there was blessing in the
dough of the bread... there was a light burning from one Shabbat eve to the next Shabbat eve." (Midrash Rabbah, Bereshit 60:10) The tent stood open on all four sides to provide easy entrance for wayfarers. This hospitality is often considered a characteristic of Abraham. Yet, it was to her tent, to Sarah, that Abraham hurried and said "Make ready quickly three measures of fine meal, knead it, and make cakes." So it was her zealousness in feeding the hungry and the strangers that brought the blessing in the dough. So the Sages taught, "Everyman who is not married lives without a [this] blessing (Yevamot, 62b).

To Sarah is ascribed the idea of buying the Maarat Hamachpelah in Hevron. This, together with Shechem, [present day Nablus] and the Temple Mount are sites bought for full money rather than obtained by Israelite conquest. So these three sites remain eternally in the possessions of the sons and daughters of Sarah and Abraham. "She envisions a field and buys it, from the fruit of her handiwork she plants a vineyard"

Yalkut Shimoni attributes many of the verses of Eishet Chayil (Proverbs 31:10-31), to various women in the historical books of the Tanach, as follows:
"She stretched out her hand to the distaff", this is Yael who killed Siserah with a tent peg instead of with a sword, because of her modesty, refusing to bear weapons character- istically belonging to men (Judges 4:17-22).

"Her palm she spread out to the poor" this is the widow from Tzorfat who fed Elijah.

"She fears not snow for her household", this is Rahab, who had no fear of the Israelite conquest of Jericho because she trusted in the promised sign of the scarlet thread (Joshua 2:18-19).

"Distinctive in the councils is her husband when he sits with the elders of the land" (31), this is Michal who saved her husband, David, from the anger of her father, King Saul.

"She makes a cloak to sell", this is Tzellafonit, who gave birth to Samson, who judged Israel for 20 years.

"She opens her mouth with wisdom", this is Serach bat Asher who was the wise woman who counseled Joav to bring about the reconciliation between David and Absalom (2 Samuel, 14:1-20).

"She anticipates the ways of her household", this is the wife of Ovadiah who saved her children from the idolatry of Achav (1 Kings 18:3-4).
"Her sons rise up to praise her", this is the Shunemite whose son was brought back from the dead by Elisha, by merit of her acts of charity (2 Kings 4:8-37).
"Many daughters achieve greatness but you have outdone them all", this is Ruth of Moav who brought herself to nestle beneath the wings of the Shechina [through her acts of chesed] and was the ancestress of Kings David and Solomon, who sang songs of praise to HaShem".
This is the 33rd installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] S'firat HaOmer
[7] Memo to TT readers
[8] Letters to Torah Tidbits
[9] Torah From Nature
[10] From the desk of the director

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

Q If one missed a day of sefirat ha'omer and is now serving as the chazan for Ma'ariv in a place where it is customary that the chazan recites the sefira with a beracha out loud, may he do so?

A This matter has been debated by the Acharonim, and it is worth- while to understand the various, logical arguments and their relative strength to help decide how to act.

We will start with the assumption that once one misses a day of sefirat ha'omer he may not continue counting with a beracha, because the 49 days constitute one mitzva of counting (Shulchan Aruch, OC 489:8).

The Pri Chadash (ad loc.:8) raises a suggestion that although the beracha is inappropriate personally, it is different if he is the congregation's representative for the public recital of sefirat ha'omer. Then the obligation and the ability to make a beracha may exist on the public level, as it does by Chazarat Hashatz, even if everyone present is capable of saying Shemoneh Esrei himself. Alternately, the Beit HaLevi reportedly (see Mikraei Kodesh (Frank) Pesach II, 66) suggested that someone in the minyan can be asked to refrain from making his own beracha and be yotzei with the person who forgot a day. That way, the beracha becomes appropriate based on the rule that one can make a beracha on someone else's behalf even if the person making the beracha is not doing the mitzva for himself at that time (Rosh Hashana 29a).

The Pri Chadash (ibid.) rejects these possibilities because the person who forgot a day, assuming he is unable to fulfill the mitzva of sefirat ha'omer, is akin to one who is not obligated in the mitzva. Such a person is incapable of making the beracha to be motzi someone else (Rosh Hashana, ibid.). He reasons that although the person in question is generally obligated in sefirat ha'omer, the fact that he has no practical obliga- tion at this time, makes him equivalent to the following case. The Yerushalmi says that one whose obligation to read Megilat Esther is on 14 Adar cannot read on behalf of those who are obligated on 15 Adar. The Birkei Yosef (489:19) cites (but rejects) those who deny the Pri Chadash's comparison, as follows. In the case of megilla, the person in question has no obligation to read on that day. In contrast, our chazan is obligated today and it is just a technical (halachic) impediment that prevents him from fulfilling the mitzva. Rav Frank (ibid.) reasons that since the Talmud Bavli posits that the responsibility to help another Jew fulfill his mitzva (arvut) makes it considered as if he has a personal obligation, the Bavli must reject the aforementioned Yerushalmi. While there is not a clear conclusion on the matter, the majority opinion seems to be like the Pri Chadash, that the person who missed a day should not use the Beit HaLevi's trick to enable him to make the beracha (see Sha'are Teshuva 489:20; Yabia Omer VIII, OC 46). To the contrary, he should have in mind to be yotzei with one who has not yet missed a day.

One very subjective, pertinent factor is the element of embarrassment. [As we have discussed in the past] kavod habriyot (avoiding embarrassing people, including oneself) has great, halachic weight. Thus, there are those who allow a rav who customarily does the sefira out loud and for whom it would be a disgrace to publicize that he missed a day of sefirat ha'omer, to rely on the very significant opinions among Rishonim that missing one day of sefirat ha'omer does not disqualify the mitzva thereafter (Shevet HaLevi III, 96). Someone other than the rav should probably not be so embarrassed, and the rav can pasken for himself. So our suggestion would be that a regular chazan should preferably pass on to someone else the honor of saying the sefira out loud or perhaps avoid being the chazzan during that period if he will be embarrassed. (Regarding mourners, they usually do not miss days anyway.)

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the english version) or Subscribe/Hebrew(for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Elye Meir of Lodz was told that all the milkmen in the town were diluting their milk with water. R' Elye Meir decided to do something about this, and called together all the milkmen.
"Gentlemen", he said, "I have a case before me concerning meat mixed with milk, one that involves a great deal of money. However, I think I can find a way to permit matters if the milk is not pure milk."
"Rabbi", they all burst out, "everyone knows that the milk is diluted with water."
"And every single one of you sells diluted milk?"
"Every single one of us."
"Are you sure?" R' Elye Meir persisted.
"Rabbi", they answered, "we ourselves add the water to the milk."
"If that is so", said R' Elye Meir as he rose to his feet, "I hereby warn you that from now on you are only to sell pure milk, without a single drop of water added. If anyone is caught selling diluted milk, I will publicize that no one may use his milk."

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

[3] Candle by Day
Our constant question vis a vis the world should be, "What's in me for it?" - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
We all know what a dotted line is - we've probably had to sign on a few in our time. And you can tell what a dashed line is from its name. And even a dot-dashed line. And in Hebrew?
Dotten line - KAV NEKUDOT
Dashed Line - KAV M'RUSAK
Dot Dashed Line - KAV M'KUV'KAD

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The main topic of Tazri'a and M'tzora is tzara'at. The word 'tzara'at' is usually translated as 'leprosy'; but the Rabbis viewed tzara'at as a super- natural external sign of an internal, spiritual condition. While it can signify various different spiritual pathologies, tzara'at is most closely associated with the sin of lashon hara - speaking evil of others. An example of this association is found at the end of Beha'alotekha. Miriam speaks against her brother Moshe and is immediately punished with tzara'at.

The Rabbis applied the concept of lashon hara not only to speaking evil of other people, but also to speaking evil about the Land of Israel - in particular to the spies who tried to dissuade the Israelites from entering the Land by saying that it was 'a land that devours its inhabitants.' The Rabbis explain that the reason that the story of the spies follows immediately upon the story of Miriam and her tzara'at is that just as Miriam spoke lashon hara about her brother, so the spies spoke lashon hara about the Land of Israel. We see then that we should not say bad things about the Land of Israel, especially if such talk will dissuade people from coming to the Land.

It is easy to fall into the habit of complaining about Israel. We must make all efforts to refrain from voicing negative comments. We should do what the rabbis of the Talmud did (see end of massekhet Ketubot) - try to improve conditions in Israel so as not to give people any reason to complain.

Rabbi Dr. Yehuda SchnallHar Nof, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] S'firat HaOmer
He're a S'firat HaOmer situation test. A person has counted the first 16 nights without a hitch. On night 17 - he makes his bracha and mistakenly counts 18 days, which are 2 weeks and 4 days...An hour later, the person realizes that he had counted wrong earlier this night. What should he do now?
The correct answer can be found further on in this column. To read it, you might want to turn the page upside down and read the words in a mirror.

Answer: Count correctly with bracha

Clarification: Counting the wrong night is equivalent to not having counted. It logically follows that the one counting correctly later the same night counts with a bracha, since he hasn't counted yet. One can correct the mistaken count within 2-3 seconds, the time span known as TOCH K'DEI DIBUR.

Another S'firat HaOmer Tidbit for your information
Most siddurim instructus count the Omer right before Aleinu. The Vilna Gaon held that the Omer should be counted after Aleinu, because S'firat HaOmer is not part of the davening, but rather a mitzva that we do after we daven Maariv. Aleinu belongs to Maariv. After we finish davening (according to the GR"A's opinion, then we perform the next mitzva in line - we count the Omer.

[7] Memo to TT Readers
Memo from Menachem Persoff, Director of Programs and Phil Chernofsky, Educational Director - You can make a difference!
Dear Torah Tidbits Reader,

As you know, we have been heavily involved with the Israel Center for the last two decaded. We have seen the programs conducted on your behalf and that of Israel's youth touch thousands of individuals over this time.

For close to eleven years you have been receiving Torah Tidbits which is read weekly by no less than 15,000 readers. Imagine if each one of you would express his or her appreciation for this and send in 180NIS contribution - then we would have raised no less than $500,000 towards building our youth programs!

Of course, you can show your gratitude to the Israel Center by attending our upcoming celebratory Yom Yerushala- yim Dinner or by placing an ad in the Dinner Journal.

Might we humbly suggest that shul members might like to get together to take out an ad in our Dinner Journal.

As you have counted on us - week in and week out for the Torah Tidbits - we now turn to you for your commitment in participating in our once-a-year fund- raising drive.

We look forward personally to greeting each one of you at the Dinner. We know that we can count on you!
With best wishes, Menachem - Phil

[8] Letters to Torah Tidbits
Concerning the move of the date for Yom HaAtzmaut from Monday, 5 Iyar to Tuesday, 6 Iyar (last week's Lead Tidbit), AG writes...
Many years ago, people used to ask R' Moshe Feinstein k"mz questions about Yom HaAtzmaut, he demurred and said "Ich reid nisht politik!"

One year when 5 Iyar fell on Shabbat (in which case Yom HaAtzmaut is pulled back to Thursday), some friends of mine in Bnei Akiva asked him when one says Hallel? This time, he answered something interesting.

He said that Yom HaAtzmaut is not a K'VI'A D'YOMA (not fixed to a specific date). The day the Chief Rabbinate says that one says Hallel that is the day to say Hallel.

[AG sent a subsequent email with the following clarification: Re what I wrote last night about Rav Moshe's p'sak, in the event that you might want to publish some of the things that I wrote (at your discretion), I have to make an important clarification. R' Moshe did NOT say that one should say Hallel on Yom HaAtzmaut. What he said was that if one follows the p'sak of the Chief Rabbinate regarding saying Hallel, then whatever day the Rabbinate says that one should say Hallel, that is the day one says Hallel. ]

AG's first email continues...
That is to say that there is a 'legal fiction' in that theoretically each year the Rabbanut proclaims the day we say Hallel. This year proves the point. There might be other opinions but this was R' Moshe's opinion. Regarding those that feel uncomfortable saying Hallel on 6 Iyar, one must be reminded that Yom HaAtzmaut should have been on 6 Iyar. The British Mandate came to an end at midnight , Leil Shabbat, May 15, '48 (6 Iyar). Indeed Arab propagandists question the legality of the Independence Proclamation because it was made eight hours before the Mandate legally came to an end.

Anyway, there were Secular Zionist leaders who wanted to schedule the signing of the Proclama- tion on Leil Shabbat at midnight. The Religious Zionist as well as the Hareidi (Yes! Agudat Israel and Poalei Aguda signed Megilat HaAtzmaut) leaders protested and the signing was rescheduled for Friday at 4:00pm. There was no sha'on kayitz that year. It was the closest one could have gotten to the hour of the termination of the Mandate.

When one says Hallel on 6 Iyar, he is thanking G-d that the State of Israel did not come into being through Chilul Shabbat, not withstanding that on Shabbat...
We also received a fax questioning our treatment of Yom HaAtzmaut as a religious holiday in the first place. That same message "pointed out" what seems to be an unbalanced presentation of Yom HaAtzmaut and Religious Zionism. As to not being balanced, I'd say that is an accurate description of the situation. The views expressed in Torah Tidbits concerning the State of Israel, Yom HaAtzmaut, Religious Zionism, and various and sundry other topics are mine (Phil) and not necessarily those of the Israel Center, the OU, or anyone involved in either organization.

As to the fax-writer's first point, I repeat what I've said and written on many occasions, that the establishment of the State of Israel in Eretz Yisrael is a significant event in Jewish History and one for which all Jews should express their deep gratitude to HaKadosh Baruch Hu for restoring Eretz Yisrael into Jewish hands, for there being a place on Earth (specifically and especially for that place being Eretz Yisrael) where Jews can live without quota restrictions, where Shabbat is the national day of rest (even though not everyone keeps Shabbat the way it should be kept), where the Jewish Calendar is official...

If the State of Israel is not all we'd like to see it be, then we have to work harder to spread Torah ideals, values, learning, and mitzvot in a pleasant way... thus hastening the Complete Redemption.

[9] MAH RABBU MAASECHA HASHEM...
Hyrax
also called rock rabbit or dassie, is a small furry mammal. It looks like a robust, oversized guinea pig, or a rabbit with rounded ears and no tail. Hyraxes have stumpy toes with hoof like nails, four toes on each front foot and three on each back foot. The longer, clawlike nails on the inside toes of the back feet are used for grooming and scratching. The bottoms of the feet have a rubbery texture to assist in climbing steep rock surfaces and trees... The hyrax is so unlike other animals that it is placed in a separate order by itself... Of the three hyrax species, two are known as rock (or bush) hyrax and the third as tree hyrax... The rock hyrax ... coat is yellowish or grayish-brown, and the dorsal spot (scent gland on the back) is covered with black or yellow hair. Its head is more rounded than other types of hyraxes, and the nose is blunt... Different species of hyrax often live together, but do not interbreed... very adaptable... Rock hyraxes do not dig burrows. They live in colonies of 50 or so in natural crevices of rocks or bolders... active in the daytime and can be seen feeding or sunning themselves near the entrances to their shelters... vocalizations (21 different sounds) include twitters, growls, whistles and shrieks... raucous nocturnal shriek of the tree hyrax is most impressive, starting as a squeak or whistle, then rising to a piglike squeal and finally to a child's scream. Hyraxes do most of their screaming as they ascend or descend trees during the night... naturally shy...

bear two or three young, which are so fully developed they can run and jump about an hour after birth... the hyrax is probably the SHAFAN mentioned in Torah and Tanach. It has a complex digestive system and other similarities to true cud-chewers, which might be why the Torah calls it a MAALEI GEIRA.

[10] Divrei Menachem
The Parshiot of Tazria and Metzora introduce us to the concept of Tum'ah in human beings, now that the same concept had been previously treated concerning animals. The opening chapter deals specifically with the mother who gives birth and becomes Teme'ah (ritually unclean).

In a sense we are asked to consider what is the meaning and purpose of the new life that has been created. And by responding that the mother's Tum'ah reflects the removal of the new life from within her, we are also saying that this new human being has an elevated mission for which it was brought into the world.
Abuse of this calling can create another form of Tum'ah known as Tsora'at, also discussed in our text. Tsora'at, a form of skin disease, is suffered by the Metzora which the rabbis tell us is an acronym of the term "Motzi Shem Ra", one who talks slanderously of others.

The minute and multifarious variations of this ailment seem to reflect the multiple ways in which speech - that faculty which distinguishes Man from beast - can be abused in human relationships. No wonder the discussion of Tum'ah in humans follows a description of what animals the Jew may or may not eat. For surely we should be as careful about what goes out of our mouths as what goes in to them.
Shabbat Shalom Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Welcome Sweet Springtime! (part 2)
Pesach Sheini falls on the 14th of Iyar. Concerning Pesach Sheini, the Midrash reads, "We do not find anywhere that a Mitzva, which was required to be observed at a specific time, could be "made up" at a later time. The sole exception is the Korban Pesach. Why? Because there were men in Israel who exerted themselves and struggled to fulfill the Mitzva. They pleaded before G-d and said, 'Why should we be diminished?' For this reason, their wish was granted - for them and for future generations." Sefer Hachinuch, (380), explains the ordinances of Pesach Sheini. "Any Israelite who was unable to observe Pesach Rishon (and bring the Korban Pesach) on the 14th of Nisan should observe Pesach Sheini on the 14th of Iyar (one month later); for example, if he was in a state of ritual impurity or on a distant journey. Those of blessed memory also taught us that not only impurity and distance exempted the Israelite from observing Pesach Rishon. Even if he unwittingly erred, or was accidentally pre- vented from doing so, or even if he deliber- ately neglected to bring the Korban Pesach on the 14th of Nisan, he must observe Pesach Sheini." The slaughter of this "back-up Korban Pesach", for those required to do so, was a Mitzvat Asei in its own right and overrode Shabbat. If a child attained maturity between Pesach Rishon and Pesach Sheini, he should preferably bypass the first Pesach and bring a Korban Pesach on Pesach Sheini (as a halachic adult). Similarly, if a non-Jew converted to Judaism after Pesach Rishon but before Pesach Sheini, he was bound to bring a Korban Pesach on the 14th of Iyar. A woman, who was unable to bring a Korban Pesach on Pesach Rishon, could, if she chose, bring her Korban on Pesach Sheini. Since there were comparatively few celebrants, the Korbanot Pesach Sheini were not slaughtered in three shifts, as were the "regular" Korbanot Pesach. While the Leviyim did sing Hallel when the Korban Pesach of Pesach Sheini was being slaughtered, it was not recited during the Pesach meal. A Chagiga Arba'a Asar - the festival sacrifice - was not brought on Pesach Sheini. Like Pesach Rishon, the Korban Pesach of Pesach Sheini was eaten "with matza and bitter herbs" even though the participants (and the ministering Kohanim) could possess Chameitz. "They shall not leave over from it until the morning nor shall they break a bone of it; like all the decrees of the Pesach Offering shall they make it" (Note Bamidbar 9:6-12).

TT reader Avi of Beit Shemesh challenged my comment last week (TT 614) that "the Shtei HaLechem (the two loaves offered on Shavu'ot) had another unique feature which differentiated them from all other Menachot; they were Chameitz" ("…they shall be baked leavened…" Vayikra 23:17). Avi correctly noted that 10 of the 40 Lachmei Toda (loaves of bread which accompanied the Korban Toda - the thanksgiving offering) were also Chameitz (Vayikra 7:11-13). The Mishna that discusses the Shtei HaLechem reads, "The Omer, the barley offering brought on the 16th of Nisan, permitted Chadash, the new produce, to be eaten throughout the land; the Shtei Halechem (brought fifty days later on Shavu'ot) rendered Chadash permissible in the Mikdash" (Menachot 68b). When the Omer, traditionally barley, was offered in the Beit HaMikdash, the grain from the new harvest - barley, wheat, spelt, oats and rye - was permitted to be eaten by K'lal Yisrael but still could not to be used for Menachot, meal offerings, in the Mikdash. However, once the Shtei HaLechem, traditionally wheat, were brought into the Mikdash and "waved", Chadash wheat (and new wine and olive oil) could be utilized in the Beit HaMikdash as well. Rambam explains, "On this day of Shavu'ot - Musafin - additional Festival Korbanot - are offered (aside from the two daily Temidin)… consisting of two young bullocks, one ram, seven male sheep as Olot and a male goat for a Chatat as noted… (Bamidbar 28:27). In addition to the Musafin, a Mincha Chadasha is offered - the Shtei HaLechem. And together with the Shtei HaLechem, (an additional) bullock, two rams and seven sheep… (Vayikra 23:18). Therefore aside from the two daily Temidin, three bullocks, three rams and fourteen sheep, twenty animals altogether are sacrificed as Olot, two goats for Chatot which are eaten (by the Kohanim) and the two Shavu'ot lambs" (which were Shalmei Tzibbur) and also eaten by the Kohanim (Hil. Temidin U'musafin 8:1).

The Korban Todah was a kind of Shelamim, peace offering, and therefore it fell into the category of Kodashim Kalim - sacrifices of a lower level of sanctity. Cattle, sheep or goats of either sex were all permissible to be used as sacrificial animals. The term Shelamim is derived from the word Shalom. The Korban Shelamim "brought peace to the world and peace to the Mizbei'ach, the Kohanim and the Ba'al HaKorban (the person who brought the offering), all received a share" (Sifra). The innards were burnt on the Mizbei'ach, the breast and the right hind thigh were given to the Kohanim and the remainder of the meat was eaten by the Ba'al HaKorban, his family and guests within the boundaries of Jerusalem in a state of purity. The blood application was similar to that of the Olah and the Asham, "two application which in reality are four" (Note Zevachim 5:4,5,6). Shelamim, com- monly brought to convey joy and thanks- giving, were usually offered as Nedavot, voluntary offerings. However, the Korban Toda, Thanksgiving Offering, was brought for the following reasons: if one was liberated from prison; recovered from a serious illness, returned from a sea voyage or when a person returned to 'civilization' after being lost in the wilderness (Berachot 54b, note Vayikra 7:11-17). Today we would say Birkat HaGomel. Nevertheless, a Korban Toda could also be offered as a Nedava. Unlike other Shelamim, which could be eaten on the day of sacrifice, the following night and the next day until sunset, Korban Toda could be eaten only on the day of sacrifice and the following night until midnight. The Korban Toda was accompanied by 40 loaves of four different kinds and each variety was prepared differently. Half of the flour was used to bake thirty unleavened loaves that included oil. The other half was used to bake ten larger leavened loaves without oil (Menachot 77b). These two Chameitz "meal offerings", the Shtei HaLechem and the Lachmei Toda leavened loaves (as well as the other Lachmei Toda that were not Chameitz), were not actually true Menachot since neither the Shtei HaLechem nor the Lachmei Toda were burnt on the Mizbei'ach. One Lechem Toda of each kind (four out of the 40 prepared) was given to the Kohanim to eat. The rest of the loaves were consumed together with the meat of the Shelamim by the Ba'al HaKorban, his family and guests in a state of purity within the walls of Jerusalem. And the Shtei HaLechem? The Rambam notes, "…the Kohein Gadol takes one of them (for himself) and the other is divided among the various Mishmarot (of Kohanim) serving in the Mikdash. Like other Kodshei Kodashim, the Shtei HaLechem could be eaten all day until midnight" by male Kohanim within the confines of the Azara (Hil. Temidin U'musafin 8:11). Only Menachot which were unleavened were burnt on the Mizbei'ach.

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah Reading
Column #114. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.

This review was prompted by a reader's question. He asks about the AMEN (or rather, the lack of one) for GA'AL YISRA'EL right before the Amida of Shacharit, and the AMEN for the bracha right before the Sh'ma at both Shacharit and Maariv.

It is well-established that saying AMEN to GA'AL YISRA'EL at Shacharit would constitute an interruption between GEULA (referring to the bracha after the Sh'ma, which is the one that leads into the Amida) and T'FILA (meaning the AMIDA). Our Sages wanted us to follow the GEULA bracha with the T'FILA (AMIDA) smoothly - i.e. without interruption.

However, when one hears a bracha from a fellow Jew, he is supposed to say AMEN. Therefore, there are two possible ways to avoid "not saying AMEN" and to also avoid interrupting between GEULA and T'FILA. Either the TZIBUR (congre- gation) says their bracha together with the Shali'ach Tzibur (Chazan) - this works because one does not usually say AMEN to his own bracha, so by saying your bracha together with the Chazan, you wouldn't answer AMEN to his bracha anyway, since you are also saying the bracha at the same time. This will allow for the continuity of GEULA and T'FILA.

The practical problem with this seems to be that not everyone will be saying his/her own bracha together with the Chazan, in which case, hearing the Chazan's bracha end sort of requires an AMEN which should not be said. Awkward, to say the least. Therefore, the other procedure is for the Chazan to lower his voice for the ending of his bracha, so that the congregation does not hear it and therefore has no issue of saying AMEN. This is less desirable than the first solution, but it depends more on the knowledge and awareness of the congregation - something that is not always to be counted on.
Do not think, though, that the Chazan does not actually say the words GA'AL YISRA'EL. He most certainly does. (If not, then he should be taught that he should say the whole bracha, but that many say it very softly for the reason we've been discussing.)

To repeat, the preferred procedure is for everyone to say the bracha together, aloud, including the Chazan. This is why may shuls sing TZUR YISRA'EL...
The pre-Sh'ma bracha is a different issue. Mostly, because there are two main opinions on the topic. Some say that the brachot that end HABOCHEIR B'AMO YISRA'EL B'AHAVA (in the morning) and OHEIV AMO YISRA'EL (in Maariv) are sort of like a BOREI PRI HA'EITZ for an apple. Meaning, that just as one does not interrupt between a bracha for food and the first bite, even to say AMEN to someone else's bracha, so too with the Sh'ma. In this case, each davener should say the ending of the pre-Sh'ma bracha together with the SHA"TZ, to avoid saying AMEN. To do this well, the Chazan should say the ending bracha aloud, slowly, word by word with slight pauses for people to pace themselves with him. Some Chazanim rush the ending of the bracha and catch some of the people off-guard. Furthermore, saying the bracha together, slowly, then pausing and then saying the first part of the Sh'ma together can be very helpful, KAVANA- and mood-wise.

On the other hand, the other opinion is that there is nothing wrong with saying AMEN to the pre- Sh'ma bracha. In fact, it should be noted, that the KEIL MELECH NE'EMAN that is said when davening alone has the initials that spell AMEN.

Personally, the saying the bracha together "works for me", especially if others do the same, and the Chazan "cooperates", and the AMEN-sayers are not too loud with their AMENs. A lot to ask for.

The extra column of TBDATR should really be called, "Towards Better Davening and Mitzva Observance". It is a point that has been made previously in Torah Tidbits, but it deserves our careful attention. Maybe as a single point in its own column, it will get that attention.
The Torah commands us to remember the Exodus:

...L'MAAN TIZKOR ET YOM TZEITCHA M'ERETZ MITZRAYIM KOL Y'MEI CH'YECHA (D'VARIM 16:3)

The primary way this command is fulfilled is by reciting the last pasuk of the Sh'ma.

ANI HASHEM ELOKEICHEM ASHER HOTZEITI ETCHEM M'ERETZ MITZRAYIM L'HIYOT LACHEM L'E'LOKIM ANI HASHEM ELO'KEICHEM:
So here's the point. When we each say this pasuk, twice a day, we are fulfilling a command from the Torah. We should have KAVANA "to remember the Exodus daily", when we recite this pasuk.

There is a dispute as to whether mitzvot require KAVANA to be fulfilled. But even according to the opinion that one "gets a mitzva" even without KAVANA, it certainly isn't ideal.

That's the point. Try to remember to have KAVANA to remember Y'tzi'at Mitzrayim every time you say this pasuk. (And when you say Kiddush on Friday night.)
Of course, for the whole SH'MA, one should have KAVANA to fulfill the mitzva to recite SH'MA twice daily. And KAVANA to accept upon oneself the Yoke of Heaven. And the command to love G-d. But that's not what this column was meant to convey - it was meant to alert you to the extra function of the last pasuk of Sh'ma.

Parsha Pix
Top row, left to right: baby boy, 7+33 days for the mother.
Knife for Brit Mila.
Then a baby girl with 14+60 days.
Then come the dove and lamb, which are two parts of the Korban Yoledet, the offerings of the woman who has given birth.
On the next row is a hand afflicted by a NEGA and a shirt, representing those garments and materials that are able to be afflicted with NIG'EI HABEGED.
They are followed by a CHAMELION, noted for changing colors - a significant factor in the determination of NEGA'IM.
Next row has a razor, used by a M'TZORA on the day of his purification.
The pair of eyes is missing one of its eyebrows, mentioned in the parsha.
The two birds, the hyssop and the cedar tree are all part of the purification process of the M'TZORA.
Lower-left is a house afflicted by a NEGA.
Lower right are the three parts of the body dabbed with the blood of the korban.
As far as the earlobe is concerned, T'NUCH might mean the top or middle of the outer ear. Depends on whom you ask.
The 2+1 lambs are part of the korbanot of NEGA'IM.
Plus 2 visual TTriddles.

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

Last issue’s (SH'MINI) TTriddles:
[1] the two who bypassed the venetian blinds
[2] Add an ALEF for two of them; swap an ALEF for its partner for another; for the other one, only one letter in common
[3] the quintessential worm-catcher/getter
[4] The 8th in the 8th is kosher
[5] Gets a lollipop, and you can quote me on that
[6] Lot, Avraham, and Bil'am, their what? Aharon, his what? The Nation, its what?
[7] Not symmetrical in Aramaic
[8] A mother, her daughter, fire & fire
[9] plus three items in the ParshaPix on page 3

And the envelope, please...
[1] Bypassed the venetian blinds can mean to look out of a window. Which is exactly what it does in this TTriddle. The two, here, refers to the two women who, Tanach tells us, looked through a window. In the haftara of Shmini, it is Michal, daughter of Shaul, wife of David HaMelech, who looks out a window and sees the way her husband was dancing before the Aron. In Shoftim, in Shirat Devora, to be specific, Sisra's mother is described as looking through the window waiting for her son to return.
[2] Four animals are mentioned in the Torah as having one, but not both, of the signs of a kosher mammal. Two of them are translated into Aramaic in Targum Onkeles by adding an ALEF to the Hebrew name. GAMAL is GAMLA and CHAZIR is CHAZIRA. The ARNEVET is ARN'VA, where the TAV from the Hebrew name is switched to an ALEF in Aramaic. The TAV and the ALEF are partner letters in the AT-BASH code of the ALEF-BET. The SHAFAN is rendered TAFZA, with only the FEI in common.
[3] As the saying goes, the early bird catches the worm (or gets the worm), hence the quintessential worm-catcher/getter is the early bird. Among the 20 named frying animals in the sedra, the one whose name is a give-away (in TTriddland) for his being an early bird is the NEITZ (which also means sunrise). By the way, the expression is meant to encourage people to be early-risers and to get an early start to the day. This might be sound advice, but should definitely not be followed by worms.
[4] The 8th plague is ARBEH, locust. In the sedra called SH'MINI (8th), they is listed as kosher. Simple.
[5] EB wondered aloud (so to speak, really so to write) if it is easier to solver TTriddles or compose them. In most cases, it is far easier to make them up than to solve them. That's why I make them - so I don't have to solve them. Except that once in a while I look at a TTriddle and don't have a clue as to its solution. Some attribute this to reaching and passing a certain age.
The lollipop and the quote, i.e. the quotation marks, refer to two cantillation notes (TAAMIM, TROP) - the T'LISHA and GERSHAYIM. Both of these notes appear on the same word (a rare occurrence), and Tradition teaches us that they both go on the same syllable and in the reverse order from the way they appear. The word from SH'MINI is KIRVU.This is a rare enough occurrence to note in a TTriddle, but I admit it was near-impossible to get.
[6] The overall answer to this one is VAYISA, and he lifted. There are 42 of them in Tanach. That's too much for a TTriddle. Even the 25 in Torah does not cut it down enough for a managable TTriddle. So we limit things to the word VAYISA being followed by a person's name. This works. But to make even a shorter list, it is being kept to VAYISA <someone> ET <something>. Lot, Avraham, and Bil'am all raised their eyes. Aharon raised his hand(s). That's the one from the sedra. The (s) of hand(s) is in parentheses, because in the Torah the word is written as if it were YADO, his hand, singular, and is read YADAV, his hands, plural. And the Nation raised (carried) its dough. That's the full answer. That is, for the Torah. The rest of Tanach adds a few more. Without the ET we would have included Yaakov and Eisav, who each raised their voices (and cried), and Yaakov who raised his legs.
[7] Not symmetrical in Aramaic implies YES symmetrical in Hebrew. This refers to the classic DAROSH DARASH, the "Traditional" midpoint of the Torah in words, with DALET-REISH-SHIN to one side and DALET-REISH-SHIN to the other side. The Targum on this pair of words is not symmetrical. As mentioned in TT a couple of weeks ago, DAROSH DARASH is not actually the midpoint of the Torah in words. Some suggest that it is the midpoint of all the double words in the Torah, like DAROSH DARASH, that is, two consecutive words spelled the same and coming from the same root, even if their pronunci- ations are different from each other. Thus, YAAKOV, YAAKOV counts for this list, but LECH LECHA doesn't, because the two words don't have the same root.
[8] The female counterpart of VAYEITZEI is VATEITZEI. Whereas there are 55 VAYEITZEIs in the Torah, including the sedra by that name, there are only four VATEITZEIs. Two refer to people, Leah and Deena to be specific, that's the mother (one of the four mothers of the people of Israel) and her daughter, and the other two refer to fire. Both are from Parshat Sh'mini, making this an appropriate TTriddle..
[9] We now look at the kosher and non-kosher, mammals, birds, and fish. Rather than using graphic images of animals themselves, we replaced three of the six with visual TTriddles. The non-kosher bird is a KOS (cup). The kosher bird is turkey (flag of the country Turkey), and the kosher fish is sole. And there you have the solution set for issue 614.

This week's TTriddles:
[1] Amita's two grandchildren
[2] Last, this, next x3, skip 2, then thrice
[3] Same on the surface, but below it's EIE for 70 and ISTE for 14
[4] Like a traffic light in more ways than one
[5] I'll give you 5 agorot for counting on the first night, says the very rich uncle to his favorite nephew. Each night after that, I'll double the amount I give you. If the nephew makes it all the way through the Omer, how much will his uncle have given him all together? (Before you calculate the answer, try a quick guess.)
[6] Secret ingredient of the Lag BaOmer fire
[7] bow, count, and a lot of shpritzing
[8] plus 2 visual TTriddles

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NESTO Native English-Speaking Teen Olim
Well, here we are back at NESTO after the very eventful month of Nisan.
At the beginning of the month we had our annual Pesach Tiyul up north to the Golan Heights. It was a 2-day trip for both Senior and Senior+ and everyone ahd a great time. On the firsrt day after one of our fun-filled bus rides of quiality time with friends and NESTO mad libs read by Ariel Woolf, we went sight-seeing and learned the history of the Kineret. Yashar Koach to Jonothan for knowing everything our tour guide Yair did.

We then went off the Nachal Jilabun where we hiked for a really long time until everyone got tired. It was something we felt from our heads all the way to our NESTO toenails (Vehameivin yavin). Before finishing the hike, we davened mincha and went back to the bus and drove off to Keshet where Director Chaim Pelzner gave a Peulah about the fifth son. We then had a great BBQ dinner made by the madrichim and both groups went off to have a nighttime Peulah under the stars. There were then talks between Madrichim and Chanichim into the wee hours of the night but still managed to get up for shachrit in the morning.

We had breakfast and headed off for the Kfar Talmudi where the counslors got dressed in Biblical costumes and put on a hilarious performance (if we do say so ourselves) which really made the day. Oscars go to Devorah, Chagit, Dayla and Tanya for portrayal of the Rabbis of the Hagada, Ari for playing Raish Lakish, Asher Mekler for playing Rabbi Yochanan, Ariel Woolf the Victim, Lisa the evil Lizzard and Daniel for playing the Roman comander Quintilus Bordus Rexius Galba. It's interesting that although the tiyul was filled with atraction of all sorts, the Kefar Talmudi play is one of its major highlights. We then drove off and went horseback riding which everyone present enjoyed. We then had the long busride home and I think all who came had a great time and a wonderful trip.
Thank you to all who were present, the Madrichim, Tanya and Yehoshua and Chaim. We also got sweatshirts.

This Tuesday, Senior watched The Dead Poets Society which followed a discussion on the subect of meanings and taking risks. Should we live our days as if they were our last or take life as comes? We hope they found the answer.

A very seriuos night was had at Senior Plus as we had a mini Holocaust Memorial day ceremony with stories and feelings about the events that occurred 60 years ago. The Madrichim and Chanichim expressed their feelings in seriousness while siting in a dark candle-lit room. We discussed how important it was to not forget and more importantly remember and take advantage of our opportunity to hear firsthand and take advantage of the opportunity before it is lost.
All in all, we feel that it was a great month. Raanan has a beautiful smile and thanks to Raanan, Itamar and Rachel for coming to work on the upcoming Senior Shabaton (1st of may) which we had better see you all on, and just a reminder to Senior-Plus that your Shabbaton is coming up not long after (May 15th).
Have a great Shabbat and we'll see you next week. IY"H.
Love, NESTO (Call me for any questions- Tanya: 052-552-2443)

We are proud to announce the coming of the all new NESTO Senior Shabbaton #2
Shabbat Parshat Acrei-K'doshim, The first of May - (That's in two weeks)
As we all know,NESTO Shabbatonim are memorable occasions...so be sure not to miss this one, Especially all of you who missed out on one of the most amazing Pesach trips ever this year, Can’t wait to hear from you, Please call to sigh up: 065-522-443 (Tanya); 120nis for members, 160nis for non-members - Hey, here's a great idea!Why not become a member of NESTO - saves you money, gets you discounts at many places, and most of all, you will belong
It is still not too late to get a NESTO sweatshirt, just call and ask for one: Members: 40nis, Non-members: 60nis - Hope you all have a Shabbat Shalom
We'd like to wish all our NESTOers who are taking Bagruyot these next several weeks the best of Hatzlacha and Mazal
The Israel Center's Youth Program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432 • Chaim Pelzner, Director • Yehoshua Bonchek, Coordinator • Tanya Glassman, Bat Sherut • Partially funded by the Jewish Agency for Israel: If you know an English-speaking teenager who doesn't know about NESTO,either tell them aboutus or tell us about them.

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

Cellphone numbers in Israel has been changed.
The first three digits have been replaced by four digits Check the chart to the right. The last 6 digits of the number remain the same. (Old numbers willalso work until October.)
was is
050 050-5
051 050-7
052 052-2
053 052-3
054 054-4
055 054-5
056 050-6
057 057-7
058 052-8
064 052-4
065 052-5
066 054-6
067 054-7
068 050-8

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

Next Israel Center In-House Shabbaton: Shabbat B'har B'chukotaiM'vorchim, FRI-SHA, May 14-15 - Shiurim, Divrei Torah, Tibdits, Three Shabbat Meals & Kiddush by SchocketinoOld friends... and new ones; We'll be taking Shabbat early, Mincha 5:47pm, candle lighting 6:05pm, 200/230NIS for April registrants, 230/260NIS for May registrants, When you call to reserve, speak to us about your housing needs, dietary concerns, seating preferences, etc.,Also, if you live in the neighborhood and can help us by putting someone up for Shabbat (sleeping only), please let us know. (whether you are participating in the Shabbaton or not) Watch for further details

Palmach Museum, Tel Aviv Guided by Nachman Kupietzky, May 2nd tiyul is BOOKED , Call to be listed for the next Palmach Museum tiyul

David Magence in David’s City
King David’s Biography through Sites in Yerushalayim - Sunday May 16th, 1:00-4:30pm: Goliath’s Tower; Shaar Yafo (formerly known as “David’s Gate”) ;Migdal David ; Overlook - Sultan’s Pool (Batsheva bathed there - maybe); Overlook - Emek Refaim (Site of two of David’s Battles); Har Tzion - Traditional Tomb of King David; City of David (Ir David) - You are welcome to bring a Tanach along, This will be a 3-4 hour walking tour. There will be many stops along the way, so if you have a folding chair, bring it along. Bring water, hat, water, comfortable shoes, water, camera, water, etc. - We will meet at the Jerusalem Pearl Hotelat Tzahal Square at 1:00pm promptly, Cost: 36NIS for members • non-member 50NIS, Please register by phoning Batya at 5667787 ext 249, Number of participants limited, You must pay in advance, Hoping to see you - Shulamit’s Tiyulim are Always Treats; Come – You will surely enjoy her delicious sweets!

Shavuot with Yisrael Hatzair and the Israel Center - 4 days 3 nights • MON-THU May 24-27, Tikun Leil Shavuot • Simchat Yom Tovat the Kinar Classic: Scholar-in-Residence:Rabbi Emanuel Quint, Chairman: Ben Rabinowitz, Mehadrin cuisine • Rich & varied Yom Tov menu, Lunch en route • Tuesday morning tiyul, Separate swimming & health club, 1400NIS p.p. F/B (dbl. occ.) - single supp. 700NIS, Non-members add 50NIS p.p., Reservations confirmed upon payment only, Round-trip transportation from/to 22 Pinsker, Further details: Yisrael Hatzair (02) 623-1361, Yisrael HatzairP.O. box 7306Jerusalem 91072

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

This Shabbat (call 050-744-0140 for these two offers)

Kibbutz Lavi, valid April 23-25
Shabbat (F/B) & Motza"Sh (B/B): 895NIS per couple

Sheraton-Plaza, Jerusalem, valid April 23-24
THIS SHABBAT: 1090NIS per couple, F/B

Yom HaAtzma'ut Specials
Sheraton-Plaza, Jerusalem, valid April 23-27
675NIS per couple per night, B/B

Sheraton-Moriah, Tel Aviv, valid April 25-26
850NIS per couple per night, F/B

Ruth Rimon Inn, Tzfat, valid April 25-27
2-night package: 875NIS per couple, B/B

Havat HaBaron, Zichron, valid April 26-27
500NIS per couple per night, H/B

Dan, Eilat, valid April 25-28
MIDWEEK: 910NIS per couple per night, H/B

Princess, Eilat, valid April 25-27
2-night package: 1750NIS per couple, B/B

Sheraton-Moriah, Eilat.valid April 25-29
3-night package: 1455NIS per couple, B/B

Neptune, Eilat, valid April 25-28
3-night package: 1305NIS per couple, B/B

Crowne Plaza, Eilat, valid April 26-28
2-night package: 990NIS per couple, B/B

Holiday Inn, Tiberias,valid April 26-28
435NIS per couple per night, B/B

Holiday Inn, Ashkelon, valid April 26-28
480NIS per couple per night, B/B

Park Plaza, Nahariya, valid April 22-28
2-night package: 800NIS per couple, B/B

B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights (some, not all hotels)

The Back Page of TT615
The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center and incorporates classes & lecturesof the OU Israel Center's Project Yedid, JCA, and the Jewish Values Education Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel.

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 2-9 Iyar (April 23-30)

Friday
9:00am: (men & women) - New format for Rabbi Eisen's shiur in Pirkei Avot (in effect at least until Shavuot) - Overview of Avot ch.1 with Rabbi Chaim Eisen

Friday EVE - until Rosh HaShana IY"H
"Early Shabbat Minyan" - Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Mincha: Taz-M'tz: 5:37 • Ach-K'do: 5:40 • Emor - 5:44

Shabbat DAY
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting (times remain until RH): Ramban's Holy Letter with Dr. Moshe Kuhr

Motza”Sh
Communication Series with Rabbi Shlomo Kory
"Been there, did it!" "Disagreeing without Arguing"
Motza”Sh April 24: "Avoiding Misunderstandings" 9:30pm
Sun. May 2: "Talking to Difficult People"

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

SUNday
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
1130am: (men & women) Parshat HaShavua with ShprintzeeHerskovits
Healing & the 10 S'firot Sun. 2:00-3:30pm: How to Connect to HaShem with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
Sunday, April 25, 7:30pm - Leil Yom HaZikaron - "The Divine Inheritance", The Ramban's Quintessential Comment on Eretz Yisrael - A special shiur for Yom HaZikaron & Yom HaAtzmaut byRabbi Chaim Eisen

MoNday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) excursions into the world of nevi'im with Mrs. Pearl Borow
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women)Jewish History series: After Bar Kochba: In the Days of the Antonines.with Dr. Henry Goldblum
11:36am (women) Why Worldy Endeavor from the teachings of Rav Eliyahu Dessler, z"l with Aviva Nissim
Special video showing for Yom HaZikaron, Monday, April 26th, 12:30pm - OperationThunderbolt (famous movie about the raid at Entebbe, starring Yehoram Gaon) Program subject to change
No Slim for Life this week - resumes next week, IY"H
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center Gentle exercises to improve your flexibility, circulation, posture, etc.Breathing and relaxation skills to use every day. Satisfaction guaranteed! Mondays, 12:45-1:45pm Call Sura Faecher, 9932524
3:00pm Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow

The Center will close at 4:00pm on Monday, Apr. 26and re-open for davening on Tuesday morning...Then we will close after Davening & refreshments and will re-open IY"H on Wednesday morning - MO'ADIM L'SIMCHA- L'GEULA SHLEIMA

Tuesday morning, April 27thYom HaAtzmaut(6 Iyar this year)
8:00am: Festive Shacharitand Hallel, etc. withChazan Itzhak Miller - Refreshments after Davening

WednESday
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
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
3:00pm: (men & women)Women in Tanach with Pearl Borow
7:30pm (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying: The Holy Days & Special Times with Rabbi Chaim Eisen
Wednesday, April 28th, 8:00pm: Memorial evening on the yahrzeit of R’ Refael Binyamin Levine z”l - A Tzaddik in our Time - The Power of a Good Thought and a Good Word for a Fellow Jew- Rabbi Emanuel Yosef Legomsky; Continuation - 2 years after: Family, Shul etc. - Rabbi Menachem Mendelson
Wednesday, April 28th, 8:00-9:30pm: The Sefirot in Action:Steps Towards Better Communication Skills, Facilitator: Batya Yaniger, BSW, Spiritual Intelligence Counseling - You will learn to...Become a better listener • Communicate empathy • Articulate your feelings: Other dates for this workshop: Tue. May 4th & 11th
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold...Midrash & Aggada with Rabbi David J. Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil (Some time IY”H, sometimes B”N)
Root & Branch Association (in cooperation with the Israel Center) PROGRAM IN FRENCH, Thursday, April 29th, 19:00 - "Europe and Israel" by General Michel DarmonChair, Alliance France-Israel-General Koenig; Introduction (also in French) by Mrs. Rebecca WeinbergerChair, Jerusalem Diplomatic Forums, Root & Branch Association Ltd. • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

Friday
9:00am (men & women) New format for Rabbi Eisen's shiur in Pirkei Avot in effect at least until Shavuot - Overview of Avot ch.1 with Rabbi Chaim Eisen

UPCOMING at the Israel Center
Wednesday, May 5th, 8:00pm: KORBANICS (The Study of Sacrifices) - A slide-assisted glimpse into the workings of the Beit HaMikdash Presented by Catriel Sugarman In memory of Zelda bat Aharon and Sara a"h and R' Dovid Zev ben Yaakov and Tova z"l (parents of Dr. Heidi Sugarman)

Sunday, May 9th, 8:00pm: Kosher — Is it Healthy? Talk by Dr. Michael Feinerman

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

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