Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #608 • Ranges are for THU-THU, 4-11 Adar, February 26 - March 4
Candle lighting - 5:00pm
Havdala - 6:12pm (Rabbeinu Tam - 6:50pm)
Earliest Shacharit 5:21-5:13am
Sunrise - 6:11-6:03am
Sof Z'man Kri'at Sh'ma - 9:01-8:56am (8:20-8:12am)
Sof Z'man Shacharit - 9:58-9:54am (9:28-9:25am)
Chatzot (halachic noon) - 11:52 -11:51pm
Mincha Gedola (earliest Mincha) - 12:23-12:21pm
Plag Mincha - 4:23 - 4:27pm
Sunset - 5:39 - 5:44pm (5:34-5:39pm)

Shabbat times for other cities: (T'ruma)
Candles city Havdala
5:16pm Raanana 6:14pm
5:15pm Beit Shemesh 6:13pm
5:15pm Netanya 6:14pm
5:16pm Rehovot 6:14pm
4:56pm Petach Tikva 6:14pm
5:15pm Modi'in 6:12pm
5:17pm Be'er Sheva 6:14pm
5:15pm Gush Etzion 6:12pm
5:15pm Ginot Shomron 6:13pm
5:00pm Maale Adumim 6:12pm
5:07pm Tzfat 6:11pm
5:15m K4 & Hevron 6:13pm

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...

We had an interesting first op for Kiddush L'vana situation this month - sorry it wasn't in last week's TT, but it probably wouldn't have made a practical difference. First op for KL according to Minhag Yerushalayim was last Monday night (that's the night following Rosh Chodesh, which is rare - it seems too early, but it wasn't) but only after 7:47pm. By that time, the moon was quite low in the sky and harder to find (in cities, that is). So really Tuesday night was the first practical time for KL.

Most people will say KL this Motza"Sh, eve of the 7th of Adar (Feb. 28). The strict 7-day after the molad people also have their first (and best) op on Motza"Sh.
Friday night of T'zaveh-Zachor is the last op for KL this month.

Lead Tidbit
So Let's Do It!
Before you fulfill the mitzva of dwelling in a Sukka, you have to prepare for the mitzva - you have to build a Sukka. Want to eat matza at the Seder? Someone has to cut the wheat, process the flour, bake the matzot, buy the matzot. Preparation for mitzvot is not only that which leads to and allows us to fulfill the mitzvot, but the preparation in and of itself is significant. Shabbat needs to be prepared for, so do almost all mitzvot. What about the Mitzva to Build the Mikdash?

There are several different ways that we can - that we MUST - prepare for the building of the Beit HaMikdash and the restoration of the Divine Presence within our midst, as the pasuk commands and promises. Learn and teach Torah and Mitzvot. Observe and encourage and inspire others to keep mitzvot. Build and maintain the Jewish community, especially in Eretz Yisrael. This includes coming to live here, encouraging others to live here, and helping with the absorption of new Olim. In other words, T'shuva, return... to G-d and the Land. This is the two-faceted T'shuva that the Torah commands. And there is more. Long for the Geula and the rebuilding of the Beit HaMikdash. Don't just mouth the ideas in davening. Mean them. Feel them. You don't? Work on it. Joyful and hopeful anticipation of the Geula is part of being a Jew. If you aren't really there yet, but want to be, it is within your grasp. Talk it over with the right people, get recommendations about what toread on the subject.

37 years ago, we heard the amazing, exciting, unforgettable words, HAR HA- BAYIT B'YADEINU. The Temple Mount is in our hands. We've fumbled and bobbled the ball repeatedly ever since, but Har HaBayit is still in our hands. And our grip on it must tighten. This too is part of preparing for the building of the Beit HaMikdash. Many actual parts of the preparation have begun - study and the making of various vessels. Get ready; let's do it!

Sedra-Stats
19th of 54 sedras; 7th of 11 in Sh'mot
Written on 154.8 lines in a Sefer Torah, rank: 43rd
9 Parshiot; 4 open, 5 closed
96 p'sukim - ranks 38th (9th in Sh’mot)
1145 words - ranks 45th (10th in Sh’mot)
4692 letters - ranks 41st (9th in Sh’mot)
T'ruma is a short sedra with very short p'sukim (especially in words per pasuk)

Mitzvot:
Contains 3 mitzvot; 1 positive and 2 prohibitions

16 sedras are named by their first word. Another 17, by their second word. Two by their third word. 7 by the fifth word, 5 by the 6th word and three by the ninth word. One each by the 11th (B'haalotcha), 12th (T'ruma), 13th (Tazria), and 14th (K'doshim) word of the sedra. 12 sedras, including T’RUMA, are named with a word from their second pasuk.

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 -16 p'sukim - 25:1-16
[P> 25:1 (9)] G-d tells Moshe to tell the People to donate materials in amounts that "each person sees fit". The donations were to be of gold, silver, copper; dyed wools (blue, purple, red), fine linen; goat-hair fabric, red-dyed sheepskin, Tachash skins; acacia wood; oil for light, spices for the anointing oil and the incense offerings; gemstones for the Eifod and the Choshen.

"And they shall make for Me a Sanctuary, and I will dwell in their midst" [95,A20 25:8]. This well-known pasuk constitutes the mitzva to build the Mishkan in that generation, and the Beit HaMikdash in later times. Each time the Mishkan was taken apart, transported, and reassembled, the mitzva was fulfilled. It was fulfilled by Shlomo HaMelech and his generation, and by Ezra HaSofer and his generation. It will be fulfilled IY"H when the third Beit HaMikdash will be built, IY"H in our own time.

SDT Some commentaries interpret the word B'TOCHAM as "within each person of B'nei Yisrael", not just in the midst of the People, thereby personalizing the relationship between G-d and each person.

In a different way, this also points to the building of a Mikdash in one’s own heart. in a figurative sense.

SDT V’YIKCHU, rather than V’YITNU. “Take” rather than “give”. Famous question. The Malbim answers it this way. Really, everything belongs to G-d. So how can we give to Him. Our first step is to take from Him by using worldly goods for sacred purposes. Just as making a bracha enables us to take possession of food which is essentially G-d’s, so too did the donations of materials for the Mishkan make those materials ours to give.

MITZVA WATCH
Rambam gives 14 rules for the counting of the 613 mitzvot. Rule #12 is that it is not "appropriate" to count as separate mitzvot those commands that are part of a more all-encompassing mitzva. Therefore, Rambam does NOT count among the 613 the mitzvot to make the Aron, Menora, Shulchan, Altars, etc. since they are includedin Building the Sanctuary. In other words, ALL of the details of the building of the Mikdash are included in this one single Mitzvat Asei.
Other mitzva-counters disagree. E.g. Ramban counts the making of the Aron as a separate mitzva (but not the other sacred vessels).

G-d will show the various forms that the work should take as models for the people to follow in M'lechet HaMishkan, the sacred task of building the Mikdash.
[S> 25:10 (13)] The first specific command is that of making the Aron (Ark). It is to be made of wood, gold- plated inside and out. Four gold rings are to be fixed to its sides to receive the Carrying Poles (themselves made of gold-plated wood). The Carrying Poles, once inserted into the rings, may never be removed [96,L8625:15].

MITZVA WATCH
Note that although all the positive commands related to the details of each of the vessels are included within the "master-mitzva" of building the Mikdash (and everything in it), this prohibition is counted separately. In other words, the commands to make the Aron, to plate it with gold, to attach rings, to make poles,to put a decorative border around the top of the Aron, to make the lid, etc. etc. are all part of the mitzva to make the Sanctuary. The prohibition of removing the carrying poles is its own mitzva.

The "Testimony" (the LUCHOT - Tablets) shall be placed in the Aron.

Clarification: Some commentaries describe the ARON as three nested, open-top boxes - an outer box of gold, a middle box of wood, and an inner box of gold which had a rim to cover over the thickness of the wooden box, so that only gold would be visible both from the outside and inside of the ARON. There are different opinions as to how thick the gold plating was.

Levi - Second Aliya - 24 p'sukim - 25:17-40
A thick, solid gold lid (called the KAPORET) is to be made for the Aron. From the lid are to be formed two Cherubs facing each other with their wings spread out above the lid. Communication from G-d to Moshe will be from "between the two K'ruvim".

Think about this... It seems a bit strange, does it not, that we would be commanded to make the K'ruvim in light of the strong prohibitions against graven images. And more so, if we note the chronology of the events in the months following the Exodus - specifically, that the command to build the Mikdash followed in the wake of the Golden Calf fiasco. The "answer" is that G-d is the Boss. He says no graven images - then we don't. And the Golden Calf is the ultimate affront to G-d. He commands us to make the K'ruvim, then we do. There are many examples of this idea. Lighting fire is forbidden on Shabbat. In the Mikdash it is required. Piku'ach Nefesh situations require it. This is not contradictory. This is recognizing G-d's mastery of the world and our commitment to follow His commands.

[P> 25:23 (8)] A special table of gold-plated wood shall be made; a frame and decorative border to the frame are to be made of gold. Four gold rings are to be attached to the legs of the table as receptacles for the carrying rods. Shelves and supports for the shelves complete the Shulchan.

The Lechem Panim (Showbread) are to be placed on the Shulchan at all times [97,A27 25:30].

MITZVA WATCH
This is not considered just a detail of the making of the Shulchan, but as its own mitzva. The mitzva involves baking 12 special loaves (halachically, they were matza) on Friday to replace the previous week's loaves on Shabbat. Tradition records a weekly miracle that the one-week-old Lechem HaPanim was found to be fresh by the kohanim on duty who shared in eating it. This mitzva makes the statement that we should not view food as just the physical necessity that the rest of the world sees it as, but rather we are challenged to add a spiritual dimension to even the most mundane of our human activities. The Lechem HaPanim are the symbol; our laws of kashrut, brachot, and more, help us achieve the spiritual levels of this concept.

In the Shabbat Zmira KI ESHM'RA SHABBAT, we sing that G-d gave a Torah-mitzva to the Kohanim to put the Lechem HaPanim on the Shulchan on Shabbat. Therefore, we are forbidden to fast on Shabbat (except for Yom Kippur). In other words, G-d did not include a food in the Temple service just to feed the Kohanim. G-d is showing us, so to speak, the potential spirituality of food. Take this lesson, He says, from the Mikdash into your homes. Food is not incidental to Shabbat; it is a significant part of our observance of Shabbat. We can see this from the earlier (in Parshat B’shalach) introduction of Shabbat to the people of Israel. We were first taught Shabbat in the context of the MN (manna). “And Moshe said - Eat it TODAY, for TODAY is Shabbat to HaShem, TODAY you will not find it in the field.” As significant to Jewish Life is fasting, so too is eating. It is part of our Judaism, not just a physical need we have to satisfy.
(some Chumashim put Shlishi here)

[P> 25:31 (10)] The Menora is to be made of solid gold, one continuous piece, a central branch with six side branches (3 on each side), decorative orbs, flowers, and cups adorned the ends of each branch, with additional ones on the central branch. The Menora's utensils were also made of gold. Additionally, there was a 3-stepplatform that was used by the Kohen when he tended and lit the Menora. Commentaries point out that the Menora was not THAT tall to require a step-stool to reach the oil lamps. However, it would usually require the Kohein Gadol to lift his hands above the TZITZ he wore on his forehead, and that was not permitted. Hencethe need for the steps.

(The oil cups were separate and either attached or placed at the top of the branches.
SDT All parts of the Menorah were integral to the whole; none was "merely" attached. Torat Moshe applies this to the People of Israel and, with a play on words, says that even Jews who have strayed from Torah and mitzvot are part of the whole.

Shlishi - Third Aliya - 14 p'sukim - 26:1-14
[S> 26:1 (14)] The MISHKAN (the term is used for the whole structure as well as the first fabric covering) was a roofless structure covered by three layers of coverings. The first was called the MISHKAN and was made of 10 panels of woven fabric made from 3 different colors of dyed wool, plus white linen. Five panels were attached to form one section; similarly for the other five panels. The two sections thus formed were linked with buttons of gold through loops of blue wool, the buttons being attached to the edge of one section and the loops woven onto the edge of the other section. The weave of the Mishkan included images known as K'ruvim.

Above the Mishkan was an 11-panel covering (sections of six and five panels joined with copper buttons) made of goats' hair. The Mishkan was decorative; this covering, known as the OHEL, was utilitarian, affording protection from the elements. The OHEL and MISHKAN covered the sides of the structure as well as the top.

The topmost covering (some say it was just on the top, not the sides; others say it too draped down the walls of the Mishkan) was made of red-dyed sheepskin and the skin of the Tachash. (The identity of the Tachash is in dispute; some say that it was an animal that existed at that time only, specifically for the purposeof making the MICHSEH, the top-covering of the Mishkan.)

In modern Hebrew, the Tachash is the DUGONG, an herbivorous marine mammal, a.k.a. a sea-cow. The dugong is native to the Red Sea, but that doesn’t mean that the Tachash of the Mishkan was that animal.

FOR YOUR INFORMATION...
The Mishkan, as described in the Torah, functioned for the 40 years of the Wilderness (actually 39 years), and the first 14 years in Eretz Yisrael (in GILGAL), the years of conquest and settlement. After that, a stone struc- ture – with the same dimensions – was made in SHILO to replace the gold-covered wooden wall sections.(The K’rashim of the Mishkan were not used and were buried.) The three coverings were the same, as were the furnishings inside the Mishkan. The Mishkan stood in SHILO for 369 years. After ELI HAKOHEN died, the Mishkan was set up in NOV (13 years) and then (after Shmuel's death) in GIV'ON (44 years). That's a total of 480years, from Y'TZI'AT MITZRAYIM until the first Beit HaMikdash.

R'vi'i - Fourth Aliya - 16 p'sukim - 26:15-30
[P> 26:15 (16)] The walls of the Mishkan were gold-plated wooden boards. Each board had two pegs to be inserted into silver foundation sockets. Boards were joined by square gold rings into slits at the top of the boards; connecting rods through rings mounted on the sides, above and below their mid-lines; and a central bolt through the center of the boards, internally. There were to be 20 boards each for the north and south walls, eight on the west. The east was open, covered by a special curtain.

SDT Rashi brings a Midrash that Yaakov Avinu foresaw with Divine Vision that wood would be needed by his descendants upon their departure from Egypt. He brought saplings with him to Egypt which he planted and ordered his children to take the wood with them when they left Egypt.

Chamishi - Fifth Aliya - 7 p'sukim - 26:31-37
[S> 26:31 (7)] A woven curtain (like the first covering of the Mishkan) was to be hung from four gold-plated wooden pillars to separate between the Holy of Holies and the main hall of the Sanctuary. This curtain is called the PAROCHET, and gives its name to the curtain which we place on the Aron Kodesh in shul. Their functionsare not the same; names are. Rashi explains that Parochet means Mechitza, partition, or in the language of our Sages, Pargod, a partition between a king and his subjects.

SDT MA'ASEI CHOSHEIV, explains Rashi, is highly skilled weaving (could it be embroidery of a sort?) which results in different designs on each of the two sides of the fabric.

The Aron is to be put into the Holy of Holies. The Shulchan on the north wall (2½ amot from the north wall) opposite the Menora on the south wall (also 2½ amot from the south wall) are placed outside the Parochet in the main section of the Mishkan. (The custom is to place the Chanukiya on the south wall of the shul, to remind us of the Menora of the Mikdash.)

A curtain similar to the Parochet was to be hung across the entrance of the Mishkan. This MASACH is to be hung on five wooden pillars plated with gold, fitted with golden hooks, and inserted into gold foundation sockets. The Masach measured 10 amot by 10 amot, as did the Parochet.

Some commentaries say that each curtain hung from hooks on the supporting pillars. Others say that a rod was inserted at the top of each curtain and the rod was suspended from the hooks on the pillars. This would allow the Parochet and Masach to hang evenly without sagging.

Shishi - Sixth Aliya -8 p'sukim - 27:1-8
[S> 27:1 (8)] The Mizbei'ach (Altar) is to be made of wood, plated with copper. It is a square with raised corners. All vessels and utensils for this Altar were to be made of copper, as are the rings for the carrying rods. This Altar was outside the Mishkan, in the courtyard of the Mikdash and was used for most of the sacrifices.(Unlike the internal, golden, incense Altar - not even mentioned in this sedra).

The Torah says that this Altar was 3 amot tall. R. Yehuda says: understand it as it is written. R. Yosi says just as the internal Altar is twice as tall as it is wide and long, so too is this one. It measures 5 amot on each side of the square, therefore, it is 10 amot tall. But the Torah says three? That is measured from its SOVEV.
The Aron, Shulchan, Menora are 1,2,3 in Parshat T'ruma. Then the structure of the Mishkan, then the External Altar. Internal Altar doesn't come until T'tzaveh - after the garments of the Kohanim. The Washing Basin and its Stand don't show up until the beginning of Ki Tisa. When the actual construction is described in Vayak-heland P'kudei, the order is different.

SDT The three metals used in the construction of the Mishkan were gold, silver, and copper (brass? bronze?) — ZAHAV, KESEF, NECHOSHET.
Ma’ayana shel Torah quotes the Chatam Sofer with a beautiful observation.
The letters that make up these three words hint at the days of the year on which the Torah is read.
ZAHAV: ZAYIN is Shabbat, HEI and BET are Thursday and Monday.
KESEF: KAF - Kipurim, as in Yom Kippur, SAMACH = Sukkot and PEI is Pesach and Purim.
NECHOSHET: NUN - Neirot, candles - that’s Chanuka (okay, so this one letter is a stretch), CHET - Chodesh, as in Rosh Chodesh, and Rosh HaShana which is also a Rosh Chodesh (hey, why not use the CHET for Chanuka?), SHIN is Shavuot (could have been Shabbat too), and TAV is for Taanit, as in all the public fast days.

Sh'vi'i - Seventh Aliya - 11 p'sukim - 27:9-19
[S> 27:9 (11)] Linen curtains were to be made, as were wooden columns, decorated (not completely covered) with silver. The courtyard curtains were to be hung from silver hooks on these columns. Each column was supported by a copper foundation socket. An entrance curtain was to be woven in the style of the Mishkan, the Parochet, and the Masach, to be hung across the eastern side of the courtyard. Copper spikes helped anchor the curtains that surrounded the Mishkan.

We have been without a Beit HaMikdash for so long that many of us have developed a "who needs it?" kind of attitude about a physical Mikdash. Without analyzing the following analogy too much, here's a thought. Even if one has been davening by heart for a long time, and knows the prayers well, there is still many benefits to his getting a beautiful Siddur to use. It gives him a focus, enhances his service of G-d, is physically attractive and spiritually inspiring.
The final three p’sukim of T’ruma are reread for the Maftir.

Haftara - 20 p'sukim - Melachim Alef 5:26-6:13
Over 90% of the time, T’rumah is NOT one of the Four Parshiyot. Only 3.3% of the time is it Sh’kalim and 4.3% of the time it is Zachor. During all 13-month years (36.8%), T’ruma is read before we get into the Four Parshiyot season. Its most common role (so to speak - 55.5% of years, including this year) is as a HAFSAKA (break) among the Four Parshiyot.

The Haftara describes the preparation for the building of the first Beit HaMikdash, much like the Torah presents the preparation for the building of the Mishkan. One can notice differences between the building of the Mishkan and the building of the Beit HaMikdash, especially on the point of participation of the people. In the case of the Mishkan, there was a high level of enthusiasm and volunteerism that even had Moshe begging the people to stop bringing materials. In the case of the Beit HaMikdash, there were conscriptions of labor forces to do some of the work to supply material for the Beit HaMikdash.

The concluding pasuk of the Haftara goes so beautifully with one of the open p'sukim of the sedra. “And I will dwell (says G-d) in the midst of Bnei Yisrael and I will not abandon My people Israel.” If one had any doubt as to the meaning of the sedra’s V’SHACHANTI B’TOCHAM, and I will dwell among them - the haftara spells it out beyond any ambiguity.

It is also important to note what G-d told Shlomo HaMelech before the promise to dwell in the midst of Bnei Yisrael. And this was the word of G-d to Shlomo: This House that you are building, IF you will go in My ways and do what I command, and keep all of My mitzvot, THE#N I will fulfill My word with you, as I told your father David.

V’ASU LI MIKDASH is a command. V’SHACHANTI B’TOCHAM is a promise, but apparently it is a conditional promise. And the condition is NOT just to build a Mikdash. It is to be faithful to G-d and keep His Torah.
May we see the fulfillment of the mitzvot of the sedra and Haftara, speedily in our time.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 224 (part two) • Objects that may be kept by the Finder
This lesson concludes the discussion of found objects that the finder may keep without obligation to find the loser of the object.

When a river sweeps away an object from its banks, most often it will belong to the finder. Shimon rescues an object from a number of examples: a raging river, the ebb of the sea, a gentile, or a fire, or a fierce animal such as a lion, bear, leopard, or panther. These situations do not allow the average person to retake his object. The object belongs to Shimon, even if the owner Reuven, runs after the object and/or shouts that he has not abandoned hope of recovering it. Similarly, if the owner's fowls run away and the owner cannot retrieve them, they are deemed abandoned and subsequently belong to whomever finds them.

In all these situations the intent presumed of the owner is that which a reasonable person acting under these circumstances, that is, abandoning hope of ever recovering the object. Fishermen using a dammed river to catch fish find an object behind the dam constructed and repaired by gentile fishermen. An object found inthat location must be treated as an abandoned object. The lost object has a Jewish owner who will assume that if a gentile not bound by Torah law finds the object it will not be restored to him, and thus abandons hope of recovery. The opposite results when the Jews maintain the dam.

Rights of a tenant to the found object: Assume that the owner of residential premises leases part of it to a tenant while the owner also continues to reside there. A third party, not the landlord found an object without an identification mark. The finder must restore it to the landlord or the landlord and the tenant. For example, the object does not belong to the finder since it was found on private premises. If the object appears to have been lost a long time ago, (e.g, traces of rust) prior to the tenant moving into the premises, it belongs to the landlord. If the tenant moved in prior to the object appearing lost, the object belongs to both the landlord and the tenant. If the object possesses an identification mark, the finder must pick it up and restore it to its owner.

On the other hand, the landlord, who does not reside on the premises, leases the property to tenants where a party not a tenant, finds an unidentifiable object. The object belongs equally to all currently residing tenants.

For example, on January 1, the landlord leased the premises to Reuven, Shimon, Levi, and Yehuda. On February 1, Shimon moved out. When Dan, a non-tenant found an object on March 1 it belongs to Reuven, Levi, and Yehuda. If the tenants moved in and out one after the other, the object belongs to the last tenant under the assumption that each tenant made a thorough search upon vacating the premises. If the object has an identification mark, it must be picked up and restored to the owner.

If the landlord leases the property simultaneously to three gentiles, (or gener- ally leases the property to gentiles), he thereby converts the property into an inn and the object with or without identifica- tion mark, belongs to whoever finds it. This holds true even if some of the tenants in the inn are Jews. If the inn contains all Jewish tenants and the object has an identification mark, it must be picked up and restored to its owner.

For example, Reuven, the landlord, lives with Shimon, in a house with an adjoining courtyard, if a lame deer or birds that cannot fly enter the premises, (or if one finds an object that can be acquired by the premises), they belong to both Reuven and Shimon equally.

In prior lessons, I stated that money found in a store or a bank may belong to the proprietor of the business. If someone finds money where the customers or the general public has access (and not in a location reserved for the employees of the store or the bank), the money belongs to the finder. In this scenario the shopkeeper (or bank) cannot acquire the object since, (1) the public at large has access to the premises, and, (2) the premises cannot acquire the object on behalf of the owner unless the premises are guarded to prohibit public entry. The community standards, as decided upon by Beth Din, will determine under which category a found object should be classified, subject to change from community to community and from generation to generation.

Historically, the following may generally be kept by the finder: (a) sheaves of grain;(b) cakes of pressed figs; (c) strings of fish or slices of meat not cut in any unique manner; (d) wool fleeces in the original condition upon arrival from the country;(e) stalks of flax; (f) bread from a commercial bakery; (g) opened jars of wine or opened jars of oil; (h) produce in front of a vessel; (i) a vicious animal such as a dog or cat that kills children may not be kept by the owner and whoever finds it may kill it and keep the carcass; (j) a single nail or a single needle; (k) money scattered in front of a purse.

In many instances Shimon may find and claim a lost object although he knows that it belongs to Reuven. The halacha recommends that Shimon restore the object to Reuven, that is to act Lifnim mishurat hadin.

The halacha, however, makes an exception when the finder is poor and the loser is wealthy, wherein the finder need not comply with this extra-legal requirement. If the opposite is true (the finder is wealthy and the loser is poor), Beth Din will compel the wealthy finder to restore the found object to the owner. There arealso instances where the law of the land require that the object be returned to the loser, although halacha would not enjoin the finder to comply. A Jew must abide by the law of the land and restore the object.

In the tenth century, a case involving a boat belonging to a Jew sank, was raised by a gentile, and then sold to another Jew. The king decreed that whoever purchased the boat from the gentile should restore it to its original owner. When the Beth Din ruled that the community must abide by the law of the land, (i.e., by decree of the king) the Jewish purchaser had to restore the boat to the Jewish owner. The owner must pay to the buyer the same price the buyer paid to the gentile.

In some communities Beth Din requires a finder of a lost object to return the object to the loser, even though technically the object should belong to the finder. This situation results when the object does not have an identifying mark or the majority of the inhabitants of the community where the object was found are gentiles.

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

MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh
YIBUM (Levirate Marriage)
If a man dies without children, the brother is charged with continuing his line: "When brothers dwell together and one of them dies without a child, the widow should not marry out to an unrelated man; her brother-in-law shall go unto her and marry her and fulfill the responsibility of the brother-in-law. And the first-born which she bears will stand in the name of his dead brother, and his name will not be blotted out from Israel". If the brother and the widow don't want to marry, then they perform a ceremony known as chalitza, meaning "removal", wherein the widow removes the shoe of the brother (Devarim 25:5-10).

Rebbe Natan of Breslav in Likutei Halakhot (Laws of Yibum) provides an explanation of YIBUM of immense scope. We will focus here on one aspect of his discussion: the close relationship between YIBUM and inheritance. (This is also the aspect of YIBUM emphasized by the Ramban in his commentary to the story of Yehuda and Tamar, Bereshit chapter 38.)

Rebbe Natan points out that while the Torah uses the expression "without a BEN (son or child)", the actual law is that YIBUM is required if the brother dies without an heir, including son or daughter or grandchild and so on. (SA EHE 156.) The connection between YIBUM and inheritance is evident from a number of other sources. For example, when the daughters of Tzelofchad claimed their father's inheritance, they argued: "If daughters are not considered offspring [to inherit], then our mother should undergo YIBUM" (Rashi Bamidbar 27:4). We see that YIBUM is dependent directly on having someone to inherit. In the book of Ruth, we find that the anonymous relative of Elimelech can't redeem the field unless he also marries Ruth; furthermore, the reason given is "to raise up the name of the dead on his inheritance" (Ruth 4:5). Another connection is that YIBUM is only incumbent on brothers with a common father (SA EHE 157); in other words, those who share an inheritance. (When brothers have the same mother, each one inherits his own father.)

Rebbe Natan explains the connection as follows: The main challenge we face in life is to overcome acquisitiveness and indulgence. We are required to engage the material world and improve it, and as part of this process we earn a living and provide ourselves with our material needs. The challenge is to constantly remember that the purpose of our wealth is to serve G-d. We must be conscious that He is the ultimate source of our enjoyment from our possessions, and we use our possessions to perform mitzvot and to help others by acts of charity and loving-kindness. We may not shirk this mandate by a life of isolation and asceticism, nor may we transgress it by living a life of empty indulgence.

As we know, this "simple" task is far from easy. In fact, states Rebbe Natan, it is impossible for any single individual to complete it in his lifetime. The cultivation of the correct approach to our material possessions can only be perfected over a period of generations. Indeed, according to Rebbe Natan, the main reasona man is commanded to have children is to provide him with heirs who will inherit any possessions he has and continue facing up to the challenge of using them responsibly.

When a man dies without an heir, his brothers inherit him, but this doesn't involve a new channel for his estate, a channel created by the deceased and his unique partnership with his wife. A partial rectification is possible if the brother and the widow now resolve to join together and raise up a family in the name ofthe deceased. This union between the brother and the widow was really initiated and created by the departed husband, and continues the connection between the wife and the husband's family and his own inheritance. The brother's ability to stand in the place of the deceased is strengthened by yet another rule of inheritance: the marrying brother is entitled to the inheritance from the father (or anybody else) that would have been due to the dead brother (SA EHE 163).

Practically speaking, actual YIBUM has been uncommon for thousands of years; probably it is no more common than a widower marrying the wife's sister (see SA EHE 15:26 - I recall reading that this is even encouraged). Even so, the intricate laws relating to this remarkable commandment carry a profound message of the importance, and the difficulty, of establishing an appropriate and constructive relation- ship to our possessions, a relationship which doesn't compete with sanctity but rather deepens it.

“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141

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

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish King
Funding a House for G-d
Public buildings such as the Temple, irrespective of their sanctity, require funding for labor, materials and managing the large-scale organization needed. How would a Jewish king fund this and how would it differ from methods used by non-Jewish kings? Does this have any implications for the independent Jewish State of Israel?

"Solomon raised a levy out of all Israel and the levy was 30,000 men. And these he sent to Lebanon [to cut the trees that Hiram, king of Tyre, gave him]; 10,000 a month in relays. A month they were in Lebanon and 2 months at home. And there were 70,000 that carried burdens and 80,000 quarrymen [to mine and carry stones]. In addition, there were 3,300 officials to oversee the work" (Kings 5:13-15).

This was taxation, as these were workers compelled to serve the king in obtaining the wood and stones needed for the Temple. Yet they were not slaves or bondsmen, as they were paid and released when the work was completed. Jews are recognized as being the slaves of no one except G-d. However, the remnants of the idolatrous7 Nations who forfeited the Land of Israel to Israel in accordance with the Divine Promise to Avraham, these were truly enslaved (9:20-22).

Then there were the gold, the precious stones, the ivory and the spices, that were paid to Solomon as his share [tax]. "And King Solomon made a navy in Etzion-Gever… brought in gold from Ophir, plenty of almog trees for the pillars of the house for G-d, and precious stones… besides what he [Solomon] had from the merchants, from the traffic of the spice merchants and from the kings of Arabia and his own governors (10:11-15).

These 12 governors had the task of supplying the food and supplies that Solomon needed for his own use and that of his chariots and soldiers, his innumerable wives and concubines, and the veritable army of servants and courtiers. "And Solomon's provisions for one day were 30 kor of fine flour and 60 kor of meal, 10 specially fattened oxen, 20 oxen from the pasture, and a hundred sheep. 40,000 stalls for his horses for his chariots" (5:2-6).

It is interesting to see that in Israel, there was a development similar to that found in many societies, whereby military tittles gradually came to denote a mere social and political status devoid of any military role. The term 'giborei chayil' originally denoted military leaders and those in charge of defense matters in the ever-present wars and skirmishes that characterized Israel's early history. With the relative peace of the advent of the monarchy, 'gibborei chayil' came to describe the various courtiers and nobles at the royal court. This is what happened to the knights, earls, barons, counts and lords of the European feudal system.

The whole gamut of taxes levied by Solomon was halakhically correct as part of the covenant reached between Israel and the Prophet Samuel when the people asked for a king. "He will take your sons… for his chariots… and he appoint them as captains over 1000s and over 50s, and will set them to plough his ground and reap hisharvests… and he will take your fields and your vineyards… and a 10th of your seed and vineyards… and a 10th of your sheep, and you will be his servants" (Shmuel Alef 8:11-17). Rav said, everything in this 'parshat hamelekh' was only said to scare the people. Said Shmuel, 'everything in that parsha a king is entitled to';halakhah is like Shmuel" (Sanhedrin).

This ‘din hamelekh’ remained a characteristic fact of Jewish communal, political and social life from the days of the Tanach even until our own times. It, together with the concept of the rights of bnei ha'ir, formed the structure whereby the social, religious, and municipal services that Judaism demanded of the society, could be financed. The ancient Jewish states, the autonomous mini-states of communities after the loss of independence and the modern State of Israel, all were based on this structure. This was not based on the utilitarian concept whereby each individual member of a society relinquished some of their rights; the resultant reciprocity would enable the society to function. Rather, Judaism teaches that an individual bears responsibility for funding the costs of society's obligations for the physical, spiritual and aesthetic welfare of its members.

This ‘din hamelekh’ made it possible for Solomon to finance the building of the Temple. However, the Temple was not all that he built. There were palaces for him and his wives, buildings for his army and princes, and other public works. Some were for the public good but others were for his own aggrandizement and pleasure.The Torah had written, "He shall not multiply gold and silver; neither multiply horses so that he not return the people to Egypt" (Dvarim 17:16-17. Abarbanel comments that if a king did this, then the people would believe that their salvation came from Egypt and not from G-d.)
David brought a plague on Israel when he conducted a census, although such were permitted by halakha; however his had no other purpose but to magnify his own glory and honor (Shmuel bet 24). So too, Solomon brought the disaster of two separate Jewish kingdoms in the wake of his taxation for private and personal purposes.
When his heir Rechavam, ruled after Solomon's death, the people came not to protest the king's right of taxation, but merely to alleviate their tax burden. The young king's reply was, "My father flayed you with whips, I'll flay you with scorpions" (Melachim Alef 12:11). The people's answer was similar to their descendantsanswer to the Hasmonean King Alexander Jannai, in the days of the 2nd Temple. He poured the water on to the ground to show his disdain for the Pharisaic halakha of ‘nisuch hamayim’ on Sukkot; and the people pelted him with their etrogim. To Rechavam, the answer was the first tax revolt in history. This revolt led by Yeravamben Nevat and supported by the prophet Achiya HaShiloni, led to the secession of the Ten Tribes from the kingdom of Solomon and the formation of the Northern Kingdom of Israel.
This is the 26th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] Torah from Nature
[7] Various Divrei Torah
[8] Taanit Esther
[9] From the desk of the director

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

Q I was at a friend's house on Shabbat and found only a roll of toilet paper in the bathroom, with no cut paper. What does one do in such a situation?
A The answer to this question must deal with two distinct issues. The first is simply what to do when there is no prepared toilet paper for Shabbat. The other involves dealing with the fear of insulting friends with differing halachic standards on certain issues.

The overwhelming majority (at least) opinion is that one cannot use toilet paper by ripping it from a roll on Shabbat. One who rips it on the perforation, which creates a measured piece of paper, violates the Torah prohibition of MECHATECH. If one rips off a piece in an unmeasured manner (not on the perforation), it isa matter of considerable discussion whether he violates the Torah prohibition of KOREI'A (ripping for a constructive purpose) or just a rabbinic violation of METAKEN KLI (see Shulchan Aruch, Orach Chayim 340:13; Biur Halacha, ad loc.; Tzitz Eliezer XI 30). The crux of the issue is whether KOREI'A applies when one cutsa part of an object from the rest of the object in order to use only one of the two parts (Biur Halacha, ibid.).

Several poskim rule that in the case of KAVOD HAB’RIOT (compromising of human dignity) one is allowed to rip off the toilet paper in a way that only a rabbinic violation, not a Torah one, will be violated (Shemirat Shabbat K'hilchata 23:16; Tzitz Eliezer, ibid.; Piskei Teshuvot 340:28). This is based on the principle that in cases of significant need of KAVOD HAB'RIOT, rabbinic laws may be pushed off (Berachot 19b). Although we need to apply this rule with care (see Tosafot, ad loc.) we do have precedent for using something MUKTZEH as toilet paper (Rama, Orach Chayim 312:1, based on Tosafot Sukka 36b; see also Shemirat Shabbat K'hilchata, ibid.). One can make the matter a rabbinic violation by cutting the toilet paper in a significantly unusual way. (Using elbows and legs are among the poskim's suggestions, as is wetting the paper away from the perforation so that it will rip easily in a halachically less severe manner.)
This, of course, is under the assumption that there is no other way to deal with the KAVOD HA'BRIOT issue without ripping the toilet paper. This is not always the case, as we now need to discuss the general question of whether one can find other solutions. The most direct, if the problem is discovered in time, is to ask the host for tissues or pre-cut toilet paper (one may open a package by destroying it), which they may have forgotten to put out. This is not a big deal and has probably happened to all of us. On the contrary, one who says nothing can cause embarrassment when the host discovers later that they put their guest into an uncomfortable situation. The question is about situations where one is convinced that the people are not aware or have purposely been lenient (with an unusual rabbinic ruling or without one) on the matter.

What would happen if one would raise the need for pre-cut paper, either explicitly or with a question like, "I didn't find the Shabbat toilet paper?” While it is not pleasant on either side, it is sometimes preferable to having the host find out years and dozens of guests later that they were unaware of or not careful about something that their peers were and put their guests in uncomfortable positions. If they will not listen or it is a community where you are one of the few who is careful on the matter, then one can, in many cases, apply the rule of MUTAV SHEYIHIYU SHOG'GIN (it is better that people violate something unknowingly (or partially so) than knowingly - Beitza 30a). It is trickier when a person might listen, but he is in a fragile religious state where he could also react negatively to what he sees as religious meddling. We cannot address guidelines in a paragraph, as a book would be needed. The basic advice is to be smart (including bringing your own provisions to a home where you expect such a problem).

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
Once, one of R' Yisrael Salanter's students told him:
"Rebbe, I am in very serious financial trouble, because I don't have a job."
"Why not become a Rabbi?" asked R' Yisrael.
"Rebbe, I am afraid that I might offer an incorrect ruling", the student told him.
"Who should become a Rabbi?", said R' Yisrael, "One who is not afraid of ruling incorrectly?"

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
If we did not take such pride in our victories, we would not be so crushed by our defeats; the bigger we THINK we are, the harder we fall. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Introduction? That’s an easy word. HAKDAMA. That’s for the introduction of a book, a speech, etc. But what about the opening piece of a musical composition? In English it is called a PRELUDE or an OVER-TURE. And what is itcalled in Hebrew? AKDAMA

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Rav Nachman of Breslav notes that the TERUMA, the sanctified donations of materials and professional expertise used in the building of the Mishkan, were varied and individual. Some people gave precious stones; others donated gold, silver or copper; yet others offered fabrics or their artistic talents.
The commentary Da'at Sofrim suggests that the word TERUMA stems from the two-letter root, "ram," which means elevated. The greatest gift we can offer is one that expresses and elevates our unique, individual self. We are all different, but when we come together offering our unique contributions, we provide a dwelling place for Hashem in this world.
Aliya to Eretz Yisrael is a similar process. We arrive here - all ages, all professions, diverse backgrounds - and we make our individual and varied contributions to the Land and the Jewish people. Eretz Yisrael is indeed God's country - a land where we can bring our spiritual potential to full expression. It is in Eretz Yisrael, the only place in the world where one can observe all the mitzvot, that Hashem will meld our unique and individual contributions to form the Third Temple and dwell among us.
Be a part of the TERUMA process now. Aloh, Naaleh!
Rabbi Mordechai Reich, Efrat
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] MAH RABBU MAASECHA HASHEM...
ZEBRA 3 species,
many sub-species.Plains zebra... Mountain zebras... Grevy's zebra are the largest... They have thin stripes with a long black spinal band... Grevy’s zebra require less water than other zebra... There are a number of theories about why zebras have stripes and some debate as to the purpose of the bold black-and-white patterns. One theory is... Distortion: The striped pattern may be a way to confuse predators when congregating in herds. The bold pattern makes it almost impossible to focus on a single animal. When a zebra starts to run, the stripes may cause a flash pattern that for a split second distorts the vision of the attacking predator. Zebras live less than 10 years in the wild, but can live to 40 in captivity...

[7] Various Divrei Torah
Baal HaTurim: MIBEIN SHNEI HAKRUVIM - initials: MOSHE, who received Divine communication from there

Baal HaTurim points out that the phrase ATZEI SHITIM, acacia wood, appears 24 times in the Torah. This matches (in some way) the 24,000 people who died in a plague following the sinning with the Midyanite and Moavite women and the Zimri-Kozbi episode. Not just a numerical match - the place where the sinning took place is called Shitim. On some level, the use of ATZEI SHITIM in the construction of the Mishkan is an atonement or counterbalance to the sinning at Shitim.

[8] Taanit Esther
Some say that we fast on Taanit Esther because of the fast that Esther declared upon the Jews of Shushan before she approached the king to plead for her people. It is likely that the name of the fast day comes from that episode in the Megila, but not the fast day itself. Some say that on days when the Jewish People wage battles, they fast and pray for Divine help and guidance. Such a day was the 13th of Adar, the usual date of Taanit Esther (but not this year). Some say that the fast is actually mentioned in the Megila, which speaks of ,DIVREI HATZOMOT...V'Z'AKATAM...the matters of the fast and the Wailing. And some suggest that the fast was instituted as and atonement and TIKUN (repair) for the Jews of Shushan attending the parties of Achashveirosh, at which he flaunted the plunder of the Beit HaMikdash and at which he belittled G-d. The Jews had no business enjoying those parties. Therefore, abstaining from food and drink serves as an atonement and TIKUN. And, ironically, so does the eating and drinking of Purim day. There are two ways to atone for sins of eating and drinking. One is to fast, and the other is to indulge in food and drink, even to an excess... that is L’SHEIM SHAMAYIM, for the sake of Heaven and for the fulfillment of a mitzva. Taanit Esther serves as a sobering reminder not to indulge food and wine for the wrong reasons on Purim. Taanit Esther embodies the serious side of Purim, which we tend to ignore or overlook on Purim day.

[9] Divrei Menachem
Parshat Terumah deals with the preparations for the construction of the Mishkan, the Tabernacle in the wilderness where the Shechina, G-d's Presence, would rest. Indeed, not- withstanding the ignoble act of the Golden Calf, the building of the Mishkan is the major theme to occupy the remaining parshiot in the Book of Shemot.
The very necessity for such a 'Sanctum' comes into question when we consider that, following the Revelation on Mount Sinai, every Jew was worthy of having the Shechina dwell within. It seems, however, that Bnei Yisrael's backsliding into idolatry vindicated the need for the Mishkan.

For, as the Sforno suggests, the structure and design of this Sanctuary would constantly draw the people back to the traditions received at Sinai. For instance, one of the predominant elements within the Mishkan was the Ark that contained the Luchot HaBrit, the Tablets of the Law bestowed on the Mountain. And the Cherubim perched atop this Ark gazing downward symbolized the Jewish people's focus on the Torah.

The rabbis ask why Moshe alluded to the Ark before mentioning the Mishkan, the structure within which the Ark would be placed (cf. Shemot 25:10). Ramban dutifully responds that, as our teacher, Moshe was more interested in highlighting the word of G-d than the edifice in which it would be housed. What an appropriate thoughtas we contrast the roles of the Aron Kodesh and the shul today!
Shabbat Shalom, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Lishkat Ha'eitzim - The Chamber of Wood
"The chamber in the northeastern corner of the Ezrat Nashim, the Court of the Women, the outer court of the Mikdash complex - was the Lishkat Ha'eitzim, the Chamber of Wood. There, Kohanim who had a physical defect (barring them from serving at the Mizbei'ach) would examine wood for worms. Any wood wherein was found a worm was invalid and could not be burnt on the Mizbei'ach" (Midot 2:5), but worm-ridden wood could be used elsewhere in the Mikdash. Dry wood could have worms removed manually and need not be invalidated (Menachot 85a). It was not always easy to guarantee a regular supply of wood for the needs of the Mikdash. During the early years of Bayit Sheini, the wood supply was at best irregular. It may have been because of apathy, the sheer difficulty of finding enough wood in the very small area originally occupied by the returning exiles, or simply a lack of organization. Nechemia, appointed governor of Judah by Artaxerxes King of Persia (444BCE),took the matter in hand. Noting the state of religious indifference, growing immorality, and rampant corruption, Nechemia (and Ezra) organized an assembly of the entire community calling for repentance. The assembly leaders promulgated 18 decrees including a ban on intermarriage with the surrounding peoples as well as rulings designed to bolster and deepen Shabbat observance. The people also took upon themselves to properly maintain the newly built Beit Hamikdash and took practical steps to ensure a steady supply of wood for the Mizbei'ach. Nechemia recalls, "And we cast lots, the Kohanim, the Levites, and the people for the wood-offering, to bring it into the House of our G-d, according to our fathers' houses at times appointed year by year, to burn on the altar of the Lord our G-d…" (Nechemia 10:35).

Ten families, as a result of winning that lot- tery, forever obligated themselves to provide this wood on nine specific dates (Ta'anit 4:5). Nechemia believed that the institution of the "Wood-offering", guaranteeing a steady sup- ply of wood for Korbanot and other needs of the Mikdash, was so important that he concluded his narration of his life's work with this summarization. "Thus I purified them from everything foreign, and appointed watches for the Kohanim and the Leviyim, everyone in his (appointed) work. And for the wood-offering at appointed times, and for the first fruits… (Nechemia 13:30-31). The Gemara says, "Our rabbis taught: Why was it necessary to fix special days for the Wood Festival (when wood was brought into the Mikdash) for the Kohanim and the people? It is said that when the exiles returned to the Land of Israel, they found no wood in Lishkat Ha'eitzim. (There is a difficulty here. The returning exiles under the leadership of Zerubavel began to rebuild the destroyed Beit Hamikdash on their return from Babylonian exile; they certainly did not find an existing wood chamber. But the message is clear; the regular supply of wood for the Mizbei'ach had to be assured.) The Nevi'im, who lived at that time, then made a condition that in the future, that, even if Lishkat Ha'eitzim were full of wood, (these families) should continue" to supply wood to the Mikdash (Ta'anit 28a). Originally, when the amount of wood required was not that great, it could be supplied by only a few families, but later as the needs of the Mikdash grew, all the people began to bring wood on the Ninthand on the Fifteenth of Av. On those days, the entire nation was able to join with the privileged families and present wood to the Beit Hamikdash. Josephus, referring to the "Festival of Wood-bearing" wrote that "...it was the custom for everyone to bring wood for the Altar… so there should never be any lack of fuel forthe eternal fire" (J. Wars II, 17:6). The Mishna reads, "Rabban Shimon ben Gamliel said, 'There were no happier days for Israel than the 15th of Av and Yom Kippur, for then the daughters of Jerusalem used to go out with white garments; and these were borrowed, so no one who did not have her own (white garment) would be embarrassed. And the daughters of Jerusalem went forth to dance in the vineyards. And what did they say? 'Young man, lift up your eyes and see who you would choose for yourself…" (Ta'anit 4:8). Many reasons are given for the joyous observances of these days but probably the most authentic is that given by R. Eliezer ben Hyrcanus who lived in the latter days of the Mikdash and survived the Churban. This Tanna, certainly an eyewitness to the celebrations, posited that the festivities were due to the joy of the people, when they able to bring donations of wood of their own to the Mikdash (Megilat Ta'anit 5). Even after the Churban, the ten privileged families continued to commemorate their "wood-day" as a holiday.

But obstacles could arise if a hostile power occupied the country. It is said that once the government decreed that Israel should not bring wood to the altar and they placed guards on the roads just as Yarov’am b. Nevat did to prevent Israel from going on pilgrimage.”

What did the G-d fearing men of that generation do? They took logs of wood and made them into ladders, and carried them on their shoulders. When they reached the guards, they were asked, 'Where are you going?' They replied, 'We are going with ladders on our shoulders to take down young pigeons from the dovecote at a place further along.' When they left the guards, they took apart the ladders and brought the wood to Jerusalem." (Ta'anit 28a) Scholars disagree as to which "government" the Gemara is referring to.

The "wood offering" acquired a semi- sanctified status of its own and it was a requirement that the wood be unused (Menachot 22a). The Mishna asks, "Were all kinds of wood valid for the Ma'aracha (the fire on the Mizbei'ach)? Yes, all wood was acceptable to burn on the Altar except for olive wood and the wood of the vine, but they usually used only the boughs of the fig tree, the walnut tree, and the oleaster - the wild olive tree" (Tamid 2:3). The wood of the fruit-bearing olive and the grape was not used because of the great importance of olives and grapes to the economy of Eretz Yisrael. Also fires fueled by these woods were not hot enough for burning Korbanot on the Mizbei'ach. Worm-free wood destined for the Mizbei'ach, was removed from the Lishkat Ha'eitzim through the nearby Eastern Gate and then brought into the Azara through the Sha'ar HaDelek ("Fuel Gate") on the southern side of the Temple court. Once in the Azara, the wood was brought to a storeroom, not far from the Mizbei'ach and used as needed. There is a very intriguing Mishna about the Lishkat Ha'eitzim that raises fascinating questions. "Once a Kohein was occupied sorting wood (in Lishkat Ha'eitzim), when he noticed that part of the stone floor was different from the rest. He went and told it to his fellow, but before he was even able to finish (what he had to say), his soul departed. Then they knew for a surety that the Ark was hidden there (Shekalim 6:1).

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 #107. 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.
DK/BE writes about the phrasing within a pasuk as indicated by the TAAMEI HAMIKRA (Torah notes, TROP). He says that not only does the DRASH on a pasuk sometimes deviate from the TROP-phrasing, but once in a (rare) while, so does the P'SHAT (straightforward meaning). To illustrate, he refers us to Sh'mot 19:24, the lead-in p'sukim to Matan Torah at Sinai. G-d tells Moshe to go down the mountain, and then ascend together with Aharon <ETNACHTA, that's a full stop within a pasuk> and the kohanim and the people (the two joined within a phrase) shall not violate the boundary, lest there be destruction among them. Rashi clearly separates the kohanim from the rest of the people; Moshe ascends the highest, Aharon less than Moshe but more than everyone else, then the kohanim also go a bit up the mountain, and it is the people who are warned not to violate the boundary, etc. Thanks, DK/BE, for your comments.
On each of the two mornings of Rosh Chodesh, we found in Borchi Nafshi (T'hilim 104:6) a (maybe) example of a double NASOG ACHOR. Before we explain double NASOG ACHOR (N-A), it would probably be a good idea to review regular N-A. He chose. BACHAR, is accented on the last syllable (MILRA), ba-CHAR. Not BA-char. However, when a MILRA word is followed IN THE SAME PHRASE by a word of two syllables that is MIL'EIL (accented on the next-to-the-last syllable, i.e. on the first syllable) or followed by a one- syllable word, then the accent on the MILRA word in question will (usually) retreat one syllable back (meaning earlier in the word). This is called N-A. In Birkat HaTorah, we find two examples of N-A. a-SHER BA-char BA-nu mi-KOL ha-a-MIM, V'NA- tan LA-nu ET tora-TO... ba-CHAR becomes BA- char and na-TAN becomes NA-tan. N-A. In the 2nd bracha of the Amida, u-MI DO-meh LACH... do-MEH becomes DO-meh because it is followed by a one-syllable word, LACH, in thesame phrase - N-A. There are many examples of N-A in Tanach and in our davening. Don't forget the (usually) in parentheses. Sometimes a word looks like a prime candidate for NASOGing ACHOR, but it doesn't. Sometimes we can guess why; sometimes we can't. It's one of the things that keeps Hebrew interesting.
Once in a rare while, we find a double NASOG ACHOR (DNA, not to be confused with the genetic-code carrying molecules of deoxyribo- nucleic acid found in all living cells). YA-AM-DU, they will stand, is a MILRA word. ya-am-DU. In the pasuk from Borchi Nafshi, the word is followed by MA-yim, water, a MIL'EIL two-syllable word. This makes ya-am-DU a candidate for N-A. That would produce ya-AM-do. But, in fact, our MASORET tells us to accent the first syllable. That means that the accent retreats two syllables earlier in the word. That's a DNA. YA-am-do MA-yim. This is similar to another word that MA-yim causes to DNA. In the Song of theSea, Shmot 15:8, we find B'RU-ach a-PE-cha (with the breath of Your nostrils), NE-er-mu MA-yim, the waters piled up (i.e. the sea split). The word is ne- er-MU. But because of MA-yim that follows it, it becomes NE-er-mu. DNA.
The reason we said (maybe) for the T'hilim 104:6 word is because YA-am-do MA-yim are joined by a MAKAF (upper-dash). In that situation, the first word of the pair usually doesn't get any accent; the accent is on one of the syllables of the second word. However, a three-syllable word like YA-AM- DU is too long for no accent at all, so it gets a secondary accent, which is on the YA syllable. So it is at least like (K'ILU) DNA, if not a real, full example of DNA. Got all that?
In Parshat T'ruma, we find an example of N-A in a famous pasuk - may we see and be part of its fulfillment speedily in our time. V'A'SU LI MIKDASH

Parsha Pix
Across the top are sacks of gold (Au is the symbol for the element gold - it is based on the Latin name for gold, Aurum), silver (similarly, silver’s symbol comes from its Latin name Argentum - Ar was spoken for by Argon), and copper (Cuprum), that were donated to the building of the Mishkan and its accouterments.
The two things in the upper-right of the ParshaPix are cabbages. In Hebrew - KRUV, as in the K’RUVIM on the KAPORET of the ARON.
Many of the other items in this ParshaPix represent the materials that were collected, and mentioned, in the beginning of the sedra. The gem represents the stones for the CHOSHEN and the shoulder straps of the EIFOD.
The gold rings stand for the rings through which were inserted the carrying poles of some of the furnishings of the Mishkan.
The spools of thread represent the different colored wool and linen that were used to weave the coverings in the Mishkan. Also, to sew together the panels of the Mishkan and the Ohel.
Under the cabbages is a bouquet of flowers, in Hebrew - ZEIR. That is the term used in the Torah for the decorative border of gold that was made for the ARON and SHULCHAN (at least).
The olive oil represents the olive oil, which had several purposes in the service of the Mikdash.
Next to the olives is a tree and a log, standing for the ATZEI SHITIM, the acacia wood used extensively in the construction of the Mishkan.
Below the olive oil are representations of the three decorations of the Menorah. The trophy cup is called a GAVI’AH. The buttom is KAFTOR and the flower is the PERACH. The actual Menora shapes did not resemble these, but the names do.
Then there is a sewing machine to facilitate various sewing jobs that were needed in the Mishkan.
To the right of the sewing machine is a column or pillar, of which there were many in the Mishkan - to support the PAROCHET, the covering of the entrance of the Mishkan, the curtains of the courtyard, and the entrance to the courtyard. Many AMUDIM.
To the column’s right and under the bouquet is a frame, MISGERET in Hebrew. The word is used in the description of the SHULCHAN.
Bottom row, right to left: Matza with a face is LECHEM HAPANIM, which reminds us that those special loaves were halachic matza - no Chametz.
Notebook is MACHBERET, a term used in the sedra.
The computer screen is called a MASACH in Hebrew. The Biblical use of the word applied to the curtains that covered the entrance to the Mishkan and to the courtyard of the Mishkan.
Which brings us to the lower-left and the flag of Lebanon, reminding us of the Cedars of Lebanon mentioned in the Haftara.

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

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

And the envelope, please..
[1] The word HAMISHPATIM makes its first appear- ance in the beginning of Parshat Mishpatim, as in V'EILEH HAMISHPATIM. And the second occurrence of the word is later in the same sedra. Mas'ei has one HAMISHPATIM and Va'etchanan has THREE! Va'etchanan beats Mishpatim at the HaMishpatim game. Final score is 3-2. Eikev,R'ei, and Ki Tavo has a HaMishpatim each, as do the books of Melachim Bet, Nechemia, and Divrei HaYamim Alef. And that accounts for the 12 HAMISHPATIMs in Tanach. (There are also 6 plain MISHPATIMs and 17 other MISHPATIMs with various prefix letters, but they are not part of this TTriddle.)
[2] If the EVED IVRI decides he wants to stay with his master beyond the regular period of six years, he declares that he loves his master and family - AHAVTI... Curiosity about the word AHAVTI lead to only one other occurrence in all of Tanach. Yitzchak asked Eisav to make him the delicacies that he loves - ASHER AHAVTI.So that's it for AHAVTI - delicacies and master & family.
[3] A TTriddle in the classic style (almost) of a Games Magazine Cryptic Crossword puzzle clue. Fool is a TIPEISH, TET-PEI-SHIN. Mixed up means re- arrange the letters, to get SHIN-PEI-TET. Their being in THE WATER, means put those letters inside the word HAMAYIM, HEI-MEM (insert the other letters here) YUD-MEM, and youget HAMISHPATIM.
[4] This could be the longest, wordiest TTriddle we've ever had. And it's not really difficult. The "boys" are named Yirmiyahu, Yonatan, and Y'ho-ash. Yirmiyahu, whose chapter 34 contributes the regular haftara of Mishpatim, was pushed by Yonatan, whose story from Shmuel Alef 20 provides the haftara for Shabbat Erev RoshChodesh. Yonatan is pushed by Y'ho-ash, the main personality in Melachim Bet 12, which is the haftara of Parshat Sh'kalim. Y'ho-ash just sits there and smiles, since his haftara is the one we read on Shabbat Mishpatim - Sh'kalim which falls on the 29th of Sh'vat.
[5] And speaking of Y'ho-ash, he is the man whose name appears in the first, second, third, fifth, seventh, and eighth pasukim of the haftara.
[6] This is a nice one because it has more than one wordplay in it. first-born, of course, is B'CHOR, but not for this TTriddle. There is another Torah word for first-born, which is PETER (rhymes with better). PEI- TET-REISH. Detail is a PARIT, spelled PEI-REISH-YUD -TET. Scramble each of the words and you get TAROF YITAREIF(Sh'mot 22:12). Since each of two words needed to be scrambled, the term double- scrambled is used. But also because TET-REISH-FEI not only refers to non-kosher and to a malled animal, but to scrambled eggs, as well. That gives a double meaning to the word double.
[7] The answer is BAAL HABAYIT. In the context of Mishpatim, the term refers to a SHOMEIR CHINAM who swears before Beit Din that he was not negligent in his guaurding that which he was asked to watch (in his house - that's why he is called the Baal HaBayit). In such case, he does not have to pay if the object was stolen.Curiosity, once again, led to a computer search in Tanach that resulted in only three finds. Besides in Mishpatim, the term appears twice in the same context in the Shoftim (the book, not the sedra), and there the Baal HaBayit is described as being a ZAKEIN, old.
[8] A King of Bnei Yisrael may not have an excessive number of wives, nor horses, nor gold & silver. These prohibitions are commanded with the words LO YARBEH. That phrase occurs three times with a MELECH in Shoftim (the sedra, not the book), and only one other place - in the beginning of Parshat Ki Tisa, i.e. in ParshatSh'kalim, which is why it was a TTriddle davka (the word processor with which TT is prepared) last week. And who is it that LO YARBEH? The ASHIR, a wealthy person.
[9] The word CHODESH, HACHODESH, BACHODESH month, , the month, in the month, appears many times in Tanach - often followed by a modifier. As the TTriddle indicates, the most common modifier to month is a number, as in the first month, second month, etc. Another modiier is HAZEH, this month. And one other, which was thetarget of the TTriddle, is HA-AVIV, the spring month. In fact, there are three CHODESH HA-AVIVs (one in Mishpatim) and two BACHODESH HA-AVIVs in the Torah (and none elsewhere in Tanach).
[10] KI YITEIN... The phrase appears four times in the Torah, twice in Mishpatim. If a person gives to his fellow, MONEY or vessels to watch (fro him)... If a person gives a DONKEY or ox or sheep... If a person "gives a blemish", i.e. injures someone else... (this one isn't in Mishpatim, but it could very well be, especiallyas it is followed by another occurrence of an eye for an eye...). And the fourth one is in Moshe's reply to Yehoshua's report about Eldad and Meidad prophesying within the camp. Should you be jealous for me... KI YITEIN HASHEM... that G-d gives of His Divine Spirit upon them.
[11] This one was a natural TTriddle. As soon as you see the phrase, it said: Make a TTriddle about me. HINEI ANOCHI SHOLEI-ACH... Something like: I am hereby sending... And what was G-d going to send? A MAL-ACH. Opin- ions differ as to what MAL-ACH means in this context. Angel, messenger, and prophet are the possibilities.And then we go to the only other HINEI ANOCHI SHOLEI-ACH in Tanach. The more famous one. The one from the end of Mal'achi, the one from the haftara of Shabbat HaGadol. And who is HaShem promising to send us? Eliyahu HaNavi. But his name appears in that context without the VAV. One of 5 times that Eliyahu is called ELIYA.
After being quiet for a few weeks,YYW returned with a vengeance and submitted a near-perfect solution set. Kol HaKavod and prizes. Be in touch.

This week's TTriddles:
[1] What material socks do you wear with size 6 boots?
[2] Here it's a top cover; where is it a bottom cover?
[3] This Shabbat is a favorite among school children
[4] Yehuda HaMacabi 5 • Me'ah She'arim 21 • R' Reines 16 • Robovitz 322
[5] TTriddle 79: Extend head to change languages
[6] This week, it gets 15 amot s'radin each. What does his get next week?
[7] Its length Its height, its height, its circumference
[8] Their volumes are in the ration of 40:3
[9] NEWS items with two names in the sedra, one name in the sedra and another elswhere, only one name

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THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays to Thursdays. Call Batya at the Travel Desk of theIsraelCenter,566-7787ext.249;fax:566-7876• tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt bypressing2rightawayandleavingyour message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18NIS will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) andadessert.Yourboxwill be ready for you when you board the bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Batya at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or theIsraelCenter.
Please note: We cannot return phone calls from overseas, but rather people should fax 972-2-5660156 for the Attention of Batya or email to tiyul@israelcenter.co.il
For reservations at the hotels listed below or any other Israeli hotels,please call Batya directly at the Travel Desk 566 7787, ext. 249.She'll be happy to accommodate you with any of your requests.
Israel Center Tiyulim are partially subsidized by the Jewish Agency for Israel

Israel Center In-House Shabbaton • See the words: Israel Center In-House Shabbaton? They are the definition of- no, more than that -they are synonymous with ONEG SHABBAT, Enjoyable davening (thanks to Chazan Binyamin Munk, his sons, and the B’nevel quartet), enjoyable food (thanks to Schocketino Howie & his crew), enjoyable shiurim (thanks to the Rabbis Emanuel - i.e. Feldman and Quint), enjoyable camaraderie (thanks to the participants), enjoyable mini-shiur, Divrei Torah, Z’mirot, Tidbits, “surveys”... in short, ONEG SHABBAT.
Next Shabbaton IY”H will be the big oneShabbat HaGadol, Shabbat Parshat Tzav, April 2-3, Meals without the pre-Pesach headache, shiurim, Drasha Hagada highlights and review, Ask the Rabbi session...

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

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

Havat HaBaton, Zichrom, valid Fe. 29 - March 3
Midweek: 350NIS per couple, B/B

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

Eden, Zichron, valid February 27-28
Glatt Mehadrin, SHABBAT , 745NIS per couple, F/B

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

Crowne Plaza, Dead Sea, valid March 1-4
MIDWEEK: 625NIS per couple per night, H/B

Jerusalem Pearl, valid March 5-6
Next Shabbat, 935NIS per couple, F/B

Inbal, Jerusalem, valid March 5-6, 12-13
SHABBAT, 1060NIS per couple, F/B

Sheraton-Moriah, Eilat, valid March 7-11
MIDWEEK (including Purim): 580NIS per couple per night, H/B

Ruth Rimonim, Tzfat, valid March 1-4, 7-11
MIDWEEK: 435NIS per couple per night, B/B

Galei Kinneret, valid March 1-4, 7-11
MIDWEEK: 775NIS per couple per night, H/B

Neve Ativ, Hermon, valid March 1-4, 7-11
MIDWEEK: 695NIS per couple per night, H/B

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

The Back Page of TT608
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 or the UJC

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 5-12 Adar (Feb. 27 - Mar. 5)

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

Shabbat DAY
Shabbat Afternoon Shiur, 4:00pm, Mincha at 5:00pm, minyan permitting • Parsha & Pre-Purim with Rabbi Binyamin Wolff

Motza”Sh
Motza"ei Shabbat, Feb. 28, 8:30pm, Rabbi Shlomo Kory on From Decision to Realization:Developing your decision into a goal and following it through

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

SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's learn Chumash with Tonia Frowein
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
Sunday, 2:00-3:30pm • Healing and the 10 S'firot: Part 1 of 4 on Jewish Healing Techniques, Theory and actual application by Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
Sunday, February 29th, 7 Adar, 2:00pm: Israel's Security Needs: Fence or Defense? Shifra Hoffman, journalist, founder VAT Int'l
7:30pm: Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now studying:The Early Generations & Bnei HaElohim - Who are they? with Rabbi Chaim Eisen
Sunday, February 29, 8:00pm: Ladies: You are in for a special treat! Concert of Classical & Jewish Music by Zmora Women's String Orchestra, Conducted by Rena Schaeffer: The program will include...Mozart: "Eine Kleine Nachtmusik"Vivaldi: "Spring", Zeitlin's Rebbe Nachman’s “Nigun”,Hasid: Yesh Lanu Tayish, Tschaikowsky: “Serenada for Strings”, Shostakovich: “String Symphony”, Bartok: “4 Romanian Folk Dances” 30NIS women, 20NIS students & children • Limited seating - call to reserve

MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) New Insights into Megilat Esther by Pearl Borow
10:30am-1:00pmBookEnds - buying & selling good quality used children's books
10:30am (men &women): Insights into Purim and Megilat Esther by Rabbi Zev Leff
11:36am (men & women), The Bar Kochba Revolt, part II People and Places with Dr. Henry Goldblum
11:36am (women) Shabbos: The Source of Blessing from the teachings of Rabbi Avigdor Miller z"l... with Discussion with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for the first session • Qualified nutritional advisor on hand Mondays from 11:35am, Elisheva999-6479
One time change of day: 11:55am: Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Monday, March 1st, 12:30pm, Video and Lunch, Shprintzee Herskovits on The Hidden Enemy of the Purim Story
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at the Israel Center, Gentle exercises to improve your flexibility, circulation, posture, etc.Breathing and relaxation skills to use every day. Satisfaction guaranteed! Mondays, 12:45-1:45pm Call Sura Faecher, 9932524
Mondays (and Wednesdays) 2:00pm: Hebrew-reading Ulpan
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Megillat Esther, - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
Monday, March 1st, 20:00, Root & Branch Association (in cooperation with the Israel Center), "The Messiah: Redeeming his roots" by Rabbi Yaakov Moshe Poupko • Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
MON, 8:30pm •AM SEGULA: “Curing the Jewish Heart” series, Lectures by Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator, Join us at our next bi-weekly meeting - MONDAY, March 15, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

TUESday
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am Call 054-690-330 for further information
9:00am: (men &women) When Exactly is Purim Studying the first mishna in Megila with Rabbi Aharon Adler
10:15am (men &women): Esther & Mordechai, Individual contributions to the Geula with Rabbi Sholom Gold
9:00am: Purim in the Court of Kings with Dr. Hayim Abramson
9:55am: continues from 9:00 shiur
10:50am: Themes in the Megila with Rabbi Mordechai Spiegelman
11:00am: shiur in Hebrew: with Dr. Hayim Abramson
11:30am: Hidden Faces with Rabbi Gideon Weitzman
11:55am: Paradise or Plagues? Beauty or the Beast? presentation by Evelyn Haies, author Raizel Zisk resumes her class IY"H next week
Jewish Values Education Institute presents Wellsprings of Creativity, Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...Each session 1½ hours with Esther Sutton writer, counselor, facilitator, Tuesdays, 12:00-1:30pm • 20/25NIS
Tues., March 2nd, 12:30pm, Rabbi Sholom GoldPurim: Chronological Time and Jewish Civilization
Tuesday, March 2nd, 4:00pm: "The United States and Israel; Tensions and Illusions" with Dr. David Luchins

WednESday
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
Wednesdays at 9:00am (and Mondays at 7:30pm) • Esther and the Hidden Face of G-d with Dr. Avivah Gottlieb Zornberg
9:15am •Purim: What Really Happened? with Rabbi Macy Gordon
10:45am (men &women) Rabbi Yehuda HaLEvi: A Voice from the Exile with Rabbi Sholom Gold
Wednesday, March 3rd 12:30pm, lunch and video: “Megilat Esther" by Mrs. Pearl Borow
(Mondays and) Wednesdays 2:00pm: Hebrew-reading Ulpan with Chani Abramson
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Women in Tanach (see next box), Guided Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying:Taamei HaMitzvot of Jewish Criminal Law with Rabbi Chaim Eisen
8-10pm: Aliya Counseling with Miriam Bass
Wednesday, March 3rd, 8:00pm: In the week of Parshat Zachor, come and see the video Relentless about the Amalek of our time. Get a full picture of the relentless struggle for Peace in Israel; see the truth through the fog of false biased media Every man & woman, young & old, must see this video Produced by Aish Hatorah; shown all over the world Purim refreshments witll be served, A joint prorgam of the Israel Center & the Sanhedria Moadon affiliated with the Jerusalem Municipality, Shulamit Neaman – Co-ordinator

ThurSday
10:30am: Shiur while you fold...Our Talmudic Sages celebrate Purim 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
Taanit Esther Thursday, March 4th, 11 Adar 5764
3:45pm Shiur by Rabbi Ephraim Sprecher: Why Didn't the Moshiach come on the first Purim?
4:45pm Mincha for the Fast Day
5:40pm (approx.) Mini-Shiur by Phil
6:00pm Maariv and Fast-Breaking Refreshments
8:00pm • Legends from the Gemara with Reb Yosef Schreiber

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

UPCOMINGS at the Center
Motza’ei Shabbat, March 6, “regular” Purim night, 8:30pm: Esther Unmasked by Rabbi Yaakov Moshe Poupko

Monday, March 8th - Jerusalem Purim, 8:15am: Shacharit, Megila Reading, Refreshments

Tuesday, March 9th, 8:00pm: Video presentation and talk on the organized international network to bring all Jews into the covenant of Abraham, from Infancy to Eighty - Brit Mila anywhere in the world - free of charge. Hear this fascinating story of a vitally important projectRabbi Ephraim Mendlovitz

Wednesday, March 10th • You are cordially invited to a Hachnasat Sefer Torah in memory of Jehoshua Hersh (Tzvika) Salzhauer z"l. 11:00am - Writing of “Otiot” • 12:00 noon - Sefer Torah Parade12:30pm - Hachnashat Sefer Torah • 12:45pm - Mincha
Donated y his wife Linda, and their children Eliana, Michael, Leora, and Perry

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

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

Chosen People to the Chosen Land - Aloh Na'aleh in conjunction with the OU Israel Center, Editor: Batsheva Pomerantz
Last week’s David Magence piece on CPCL page 4 had a few errors, including the wrong heading. Here is the corrected version.
The Ayalon Valley and Nof Ayalonby David Magence Licensed Tour Guide
The Ayalon Valley has historically been a major battlefield, from the time of Yehoshua bin Nun through the Six Day War. The military significance of the Valley is in its location. Our Sages accurately describe the Ayalon Valley as the boundary between the Shefela (leading to the Mediterranean coast) and the hills going up to Jerusalem. The fairly large Ayalon Valley is the last place to organize an army before the ascent to Jerusalem.
The earliest battle in the Valley for which we have recorded evidence was fought by Yehoshua and the Tribes of Israel. The sun stood still long enough for Yehoshua to complete his victory (Yehoshua 10:12-14). An interesting fact: In Central and South America, the highly developed calendar of the ancient Mayan culture shows that there was a single day, over 3000 years ago, when the sun did not rise. If the sun does not set over the Ayalon Valley, it will not rise over Central and South America. (Although I do not need the Mayans to confirm what we read in Yehoshua, it is interesting that a source unrelated to anything Jewish supports the verses.)
The Battle of Emmaus, fought in the Ayalon Valley without benefit of an outright miracle, was led by Yehuda Maccabee. An excellent example of how to manage a battle, it is taught until today in ZaHaL officers' training courses. But it is not only our officers who appreciate the lessons of Yehuda's battle, the US War College also teaches the Battle of Emmaus!
The Latrun police fort, built by the British in 1942, controlled the road to Jerusalem. During the War of Independence, at least five attempts of our forces to capture the fort and surrounding hills ended in failure. Since one of the attacks on Latrun involved the first use of tanks by ZaHaL and the Armored Corps, the police fort became the central memorial site for our Armored Corps.
Until the Six Day War, the Green Line ran through the Valley. Kibbutz Sha'alvim (named for a Biblical town in the area) was established as a NaHaL outpost in 1951 by the Ezra youth movement. It has a hesder yeshiva and an educational center.
Nof Ayalon, a "Torani Leumi" community near Sha'alvim was established 10 years ago, along the Green Line. Today there are 2600 residents. About 20% of Nof Ayalon's families are olim. As a Torani community, Nof Ayalon has at least 70 shiurim a week, from Torah stories for pre-school children through high-level shiurim for Hesder yeshiva graduates.

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

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