Shabbat Parshat YITRO
TT #606 - February 13-14, '04, 22 Shvat 5764

This Shabbat is the 141st day (of 355); the 21st (of 51) Shabbat of 5764
VAYIS'U... VAYAVO'U...VAYACHANU...VAYICHAN SHAM YISRAEL NEGED HAHAR (Shmot 19:2)
They traveled... and they came... and they camped... and there Yisrael camped (singular) before the mountain.

Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #606 • Ranges are for THU-THU, 20-27 Shvat, February 12-19
Candle lighting - 4:48pm
Havdala - 6:02pm (Rabbeinu Tam - 6:40pm)
Earliest Shacharit 5:34-5:28am
Sunrise - 6:24½5-6:18am
Sof Z'man Kri'at Sh'ma - 9:08-9:05am (8:23-8:20am)
Sof Z'man Shacharit - 10:03-10:01am (9:33-9:31am)
Chatzot (halachic noon) - 11:53 -11:53pm
Mincha Gedola (earliest Mincha) - 12:23-12:23pm
Plag Mincha - 4:14 - 4:18½pm
Sunset - 5:27 - 5:33pm (5:22½-5:28½pm)

Shabbat times for other cities: (Yitro)
Candles city Havdala
5:04pm Raanana 6:03pm
5:04pm Beit Shemesh 6:03pm
5:04pm Netanya 6:03pm
5:04pm Rehovot 6:03pm
4:44pm Petach Tikva 6:03pm
5:03pm Modi'in 6:01pm
5:05pm Be'er Sheva 6:04pm
5:03pm Gush Etzion 6:02pm
5:03pm Ginot Shomron 6:02pm
4:48pm Maale Adumim 6:01pm
4:55pm Tzfat 6:00pm
5:04pm K4 & Hevron 6:02pm

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

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

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

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

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

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-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...

It's Wednesday and home stretch for TT writing and printing. Several people at the Center assumed I'd write something about the earthquake, and so I will, even though it is a topic unrelated to the Calendar. I don't know how many people have the presence of mind and/or the reflex to recite a bracha during an earthquake, but there is one.

BARUCH ATA HASHEM ELOKEINU MELECH HA'OLAM SHECHOCHO U'G'VURATO MALEI OLAM
...that His power and strength fill the world. This is the bracha for thunder and the bracha for an earthquake. These two phenomena are by no means the same, but they are both manifestations of G-d's might. And so is the Torah's account of the "mouth of the earth" swallowing Korach's gang. That wasn't a "regular" earthquake, but we associate. And here- in lies a similar point to the Lead Tidbit. A peal of thunder, a mild earthquake, an unprecedented super- natural opening of the earth's mouth to swallow evil people and their belongings... it ALL comes from the same Source. The phases of the Moon, a lunar eclipse, the Moon and Sun standing still at Yehoshua's insistence - it all comes from the same Source. An apple gets a Borei Pri HaEitz. The same apple, when it is first of a new season, will also get a She-he-che-yanu. When we see apple trees in blossom in Nisan, we have yet another bracha. All to teach us how to acknowledge G-d's Creation and His continued total involvement in the world.

Lead Tidbit
Variation on a Theme
A theme that is found in the last two sedras (at least) and that has been presented in Torah Tidbits, occurs yet again in Parshat Yitro, as it will in Mishpatim, as well. One way to put that theme is "Miracles & Nature". The idea of it is that Bnei Yisrael witnessed great wonders of a supernatural type, as well as beingacutely aware of nature and what it has to offer. But for Bnei Yisrael then, they lived through the miracles and later were eased into the natural world.
We have the benefit of hindsight and can see both the supernatural and the natural, both miracles and "real" life in the same glance. As mentioned last week, we must equally appreciate the Bread from Heaven and the Lechem Min HaAretz - both of which comes from the same Divine source.

Parshat Yitro provides us with another lesson along the same lines. We go from the Splitting of the Sea and its great wonders to Revelation at Sinai with its great wonders. But in between, at the beginning of the sedra, we have an episode that is so mundane, down to earth, that it demands that we notice it for its contrastto what precedes it and follows it in the Torah. Yitro, father-in- law of Moshe Rabeinu, seems to take a leisurely morning stroll to see what his son-in-law does for a living (as we would describe it in today's terms). He observes and he suggests and G-d agrees, so to speak, to Yitro's suggestion. And what does it dealwith? With everyday, day-to-day life. Not with a splitting sea, not with water from a rock, not with an ever-increas- ing Shofar blast... with everyday, mundane things. Questions that arise about daily conduct. Petty squabbles. Life. Normal life.

And then the Torah tells us that we arrived at Sinai... and we received the Torah in a totally miraculous setting.

And then comes next week's sedra of Mishpatim with its wide range of mundane mitzvot.

The point - again - is that miracles are wrought by G-d, and so are the normal things that happen every day. He created the world 5764 years ago, and He renews Creation every single day. We must relate to G-d when we read about Matan Torah and when we hold a blade of grass between our fingers. We relate to Him in shul and at the dining room table, in the street, everywhere. This is a theme oft- repeated in the Torah. And the mix of nature and miracle, mundane and lofty, that we find in the sedras of Sh'mot, keep reminding us of the whole picture.

Sedra-Stats
17th of 54 sedras; 5th of 11 in Sh'mot
Written on 138 lines in a Sefer Torah, ranks 46th
15 Parshiyot; 4 open, 11 closed
75 p'sukim - ranks 47th(that means that only 7 sedras are shorter)
1105 words, 4022 letters - ranks 46th
Yitro is the smallest sedra in Sh'mot in p'sukim, words, and letters

Mitzvot:
Yitro contains 17 of the 613 mitzvot;3 positive and 14 prohibitions;(14 of the 17 are within the Aseret HaDibrot)

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 - 12 p'sukim - 18:1-18
[P> 18:1 (27)] Yitro, Moshe's father- in-law, hears "all that has happened" to the Children of Israel and comes to Moshe with Tzipora and Moshe's (actually, Tzipora's - that’s how the Torah describes them!) two sons, Gershom and Eliezer. Moshe, Aharon, and the Elders welcome Yitro with great honor. Yitro praises G-d forall that He has done for the People.

SDT The straight reading of this portion indicates that Yitro heard about the Crossing of the Sea and of the battle with Amalek. These are the events recorded in the previous sedra. Other commentaries point to certain textual references about Sinai and are of the opinion that Yitro came after Matan Torah, sometime duringthe almost one year that the People remained camped near Mt. Sinai. If the latter opinion is correct, then we have an example of "there is no set order in the Torah's account of what happen(ed/s)". And we can add the events of Sinai revelation to the list of what Yitro "heard and came".

SDT The Torah says that Yitro heard things, came to join the People (to convert to Judaism), and then Moshe proceeds to tell Yitro all that has occurred. Did not the Torah just tell us that he heard things before? Did Moshe just repeat that which Yitro had already heard? Of course, hearing the stories from Moshe Rabeinu directly must certainly be better than catching the reports on CNN. Rabbi Sholom Gold suggests another reason. Our sources say that Yitro came to the People of Israel, not just for a family visit, but to convert to Judaism. If his main incentives for coming were hearing of the wonders of the Exodus, the Splitting of the Sea, and Matan Torah, then his interest in converting might be suspect. Moshe tells Yitro ALL that has happened AND all the travail, the problems that had befallen the fledgling nation. About the thirst and the hunger, the uncertainty. Only after hearing of how "tough it is to be a Jew", would Yitro be able to be accepted into the nation by Moshe. And so it was. Yitro knew it all and still wanted to be part of the Jewish People. On those terms, we are willing to accept converts.

VAYICHAD YITRO, Yitro was delighted with all of the good that G-d had done for the people of Israel. That’s the “plain” meaning of the word. Rashi mentions another possible meaning of the word – of the skin breaking out in “goosebumps”, perhaps a subconscious feeling of mortification for the downfall of his former colleagues.

Levi - Second Aliya - 11 p'sukim - 18:13-23
On the following day, Yitro observes Moshe judging the People from morn- ing until night. He offers suggestions for a more efficient system. Moshe should teach the People what G-d requires of them, and he should also handle the most difficult questions and disputes. But the bulk of the daily judging should be assigned toqualified individuals who will be in charge of groups of ten, fifty, a hundred, and a thousand people. Yitro explains that this new system will not only make things easier for Moshe, but the people too will be benefited.

(This portion of the sedra definitely seems to have occurred after Matan Torah, even if you want to say that Yitro's original arrival was before.)

SDT "On the following day..." The plain meaning would be, on the day following Yitro's arrival. Rashi, however, quotes the Midrash in saying that the day was the morrow of Yom Kippur, that first Yom Kippur when Moshe came down from the mountain with the second set of Luchot. This makes an important statement, that not onlyis building the Mishkan an essential part of the "getting back to life following the Golden Calf disaster" period, but so is the every day social and civil functioning of the people.

In the big picture, we see that Parshat Yitro with the main description of Matan Torah precedes Mishpatim with its mundane, everyday, down-to-earth laws. Yet at the beginning of Yitro, we find this out-of- sequence portion of the Mishpatim idea. And at the end of Mishpatim, we have the rest of the story of Maamad Har Sinai.So which really comes first - the lofty, spiritual dimensions of Judaism, or everyday life. We can (and should) look at it as a package deal.

However you look at the first part of the sedra, the story of Yitro seems to be an interruption between the events of the Exodus and the Splitting of the Sea on the one hand, and Matan Torah on the other. Seems. But it isn't an interruption - it is a pre-requisite for Matan Torah. Moshe's view of the judging process, ashe explains to Yitro who asks him what he's doing, is that the people come to him LIDROSH ET HA'ELOKIM, to seek out G-d. Yitro's point is that there is a lack of civility among the disputing individuals which must be handled BEFORE they can pursue Knowledge of G-d. This interlude about civil justice can teach us that goodinterpersonal relations allows us to really benefit from Matan Torah. Similarly, DERECH ERETZ KODMA LATORAH.

Here's another way of looking at the "Yitro intro" to Matan Torah. Perhaps the Torah is telling us how to relive the experience of Matan Torah in our own lives. Its suggestion is "be like a convert". Take a fresh view of Jewish life. Marvel at all the things that G-d has done for Bnei Yisrael. Don't take things for granted.Approach your Judaism like Yitro did. Even if you are a Jew by birth, work on being a Jew by choice. G-d put the dramatic stories of the birth of the nation on hold, to let us take a close look at someone who doesn't have the Mountain poised above his head. Matan Torah was the mass conversion of a family-based group thatis attaining nation- hood. But the individual still counts. This we can learn from Yitro, the individual.

Many of the details of the Torah’s description of the Yitro-Moshe-judging episode have become part of the procedures for Jewish courts. Judges sit; parties to a dispute and witnesses stand (unless the court offers to seat them). Major cases - idolatrous city, false prophet, and the like - are heard by the Sanhedrin of71.

Shlishi - Third Aliya - 4 p'sukim - 18:24-27
Moshe accepts Yitro's suggestions and selects the judges. Commentaries point out that the actual qualifications of the judges that Moshe selected were more "modest" than Yitro had recommended. In theory, the very highest caliber person should be sought after as judge. In reality, we often have to settle for the best wecan find in our society.

Moshe sends Yitro off on his journey to Midyan (to convert his family, says Rashi).

Notice that the first three Aliyot are all part of a single parsha, the parsha of Yitro (not to be confused with weekly Parshat Yitro). Pull that parsha out of the Torah for a moment (don't worry, we'll put it back), and the next thing we read about is Israel traveling from Refidim towards Sinai. This follows smoothly fromthe battle with Amalek which took place in Refidim. Sequentially, the removed parsha of the Yitro episode is not missed at all. There- fore, it seems obvious that the Yitro portion is there for its lesson value alone. Which is fine, and is how we understand the EIN SEDER MUKDAM U'M'UCHAR BATORAH phenomenon. The Torahis not just going to put things out of chonological order for no good reason.

R'vi'i - Fourth Aliya - 6 p'sukim - 19:1-6
Here begins the Torah reading for Shavuot morning.

[P> 19:1 (25)] The Torah now returns to the sequence of Y'tzi'at Mitzrayim to Matan Torah. On Rosh Chodesh Sivan (six weeks after leaving Egypt) the Children of Israel arrive at Sinai.

A famous point, worth repeating...
In the third month following the Exodus, on THIS day, they (the Children of Israel) arrived at the Sinai Wilderness. Why THIS day; THAT day is how you tell a story. The Torah isn’t a once-upon-a-time-a-long-time-ago story book. The Torah is a living guide for us, to be constantly rediscovered. Every day, each Jew shouldimagine him/herself at Sinai receiving the Torah anew. Today we have come out of Egyptian bondage; today we stand at the foot of Mt. Sinai eagerly awaiting Divine Revelation and today we commit ourselves to G-d what He asks of us.

Today is the first day of the rest of our lives. The words of Torah which we learn and live should never become stale. They should be in our eyes as if TODAY we have received them. We should learn Torah and do mitzvot with the freshness and enthusiasm of a first-time experience. This too fits well with the "Yitro model". The challenge: Be a true Torah Jew all your life, for as many years as G-d gives you, but have an enthusiasm that is more common with converts and Baalei T'shuva.

After settling in at the foot of Mount Sinai, Moshe ascends to G-d (whatever that really means) and G-d tells him what he is to say to the women and men (sequence is intentional and based on the analysis of the terms Beit Yaakov and and Bnei Yisrael). A clear connection is made between G-d's having taken us out of Egypt and His taking us to Him as His Chosen People - with the condition that we follow Him and His Torah. It is true that a Jew is a Jew regardless of his keeping the Torah or not, but it is clear that G-d has always demanded of us that we be committed to Torah and Mitzvot in order for our relationship with Him to be mutual and actively positive from both sides.

Chamishi - Fifth Aliya - 13 p'sukim - 19:7-19
Moshe presents G-d's words to the Elders (and the People), who answer with a resounding "All that G-d says we will do". Moshe then tells the people to prepare for three days to receive the Torah. During this time, the Mountain was off-limits. On the morning of the third day, the People gather at the foot of the mountain to the accompaniment of the supernatural sounds and sights of the Shofar, thunder, lightning, and smoke. G-d will speak to Moshe in such a manner that the People will be witness to this direct communication. When Moshe will speak, G-d will answer with a "voice" (and not just via a vision or spiritual telepathy).
SDT G-d tells Moshe that the People should "sanctify themselves today AND tomorrow". It is relatively easy to sanctify oneself on the day of the great miraculous events of Matan Torah. The challenge to each of us is to sanctify ourselves on the many tomorrows that follow. The days after the wondrous events, the magnificent spiritual experiences. The days when our lives return to "normal". This is what being Jewish is about. We sanctify the mundane. Therefore, there really is nothing that is mundane for us.

Shishi - Sixth Aliya -20 p'sukim - 19:20-20:14
G-d descends onto Har Sinai (so to speak) and calls to Moshe to join Him. G-d tells Moshe to repeat the warning against approaching the mountain. Moshe then goes down to the people to tell them G-d's words.

[S> 20:1 (1)] G-d (Elokim) speaks all the following things, saying...
What follows is/are the Aseret HaDibrot, the Ten Commandments. They are comprised of 13 p'sukim which contain 14 mitzvot out of the Torah's 613. The Aseret HaDibrot can be viewed as both specific mitzvot as well as "chapter headings" for many of the Torah's mitzvot (e.g. LO TIGNOV is specifically the prohibition of kid-napping, and generally, the category of all prohibitions related to stealing - robbing, burglary, cheating in business, pressuring someone into selling you something that he doesn't really want to sell, moving a boundary marker... and others).

[S> 20:2 (5)] What we call the first two commandments (or sayings, statements) are combined in a single parsha of 5 p'sukim. They can be seen as two sides of the same coin. You must believe in G-d; you may not believe in other gods...

Mitzva Watch
The first commandment sounds like a statement by G-d - an introductory remark, perhaps, to what follows, but is viewed by Rambam, Chinuch, and others as a mitzva to believe in G-d [25, A1 20:2]. It is as if the Torah had said: "Thou shalt believe in G-d". Following Rambam's approach, this premier mitzva of the Torah requiresus to believe in G-d, to work on that belief by strengthening it and eliminating any doubts that we might have. The mitzva is a full-time, dynamic chal- lenge to continually improve the quality and intensity of our belief.

The second commandment contains several prohibitions related to idolatry. Specifically, not to believe in other gods [26,L1 20:3] (this mitzva includes the prohibition of having no belief - atheism), not making idols [27,L2 20:4], nor bowing to them (even without believing in them) [28,L5 20:5], nor worshiping idols in any manner [29,L6 20:5]. Note that this commandment deals with both the thought and actions of Avoda Zara (idolatry).

[S> 20:7 (1)] The third command- ment prohibits swearing in vain [30,L62 20:7]. This is defined as (1) swearing to the truth of something that is obviously true and well-known - e.g. that the Sun is hot; (2) to swear in denial of an obvious truth - that the Moon is made of cheese (interestingly, this is not considered alie or a false oath, since everyone knows that the Moon is not made of cheese. Only when the truth of a matter is unknown do we use the term lie and false oath. A vain oath is just as serious as a false one, so this distinction is largely academic, but it emphasizes the seriousness of being flippant in regard to swearing.);(3) to swear to violate the Torah - e.g. that one will eat pork. Such an oath is immediately void since we are considered to have taken a prior oath (at Sinai) to not eat pork. Hence, the oath is in vain and is a disrespectful use of G-d's name; (4) to swear to do something that is impossible - e.g. to stay awake for afull week. The common denominator of these types of vain oaths is that they all "cheapen" the use of G-d's name and threaten the smooth functioning of society which often must rely on the seriousness of a real oath.

In addition to actual vain oaths, this prohibition is considered by some authorities to include the saying of a BRACHA L'VATALA, and its partner in sin, a BRACHA SHE-EINO TZ'RICHA. Saying G-d's name in vain is forbidden but is not considered part of this Commandment #3. It falls under one or more other prohibitions.

[P> 20:8 (4)] Commandment #4 deals with Shabbat and contains the positive mitzva to remember the Shabbat with Kiddush [31,A155 20:8], and the prohibition of all manner of M'lacha, specific categories of creative activities [32,L320 20:10]. The mitzva of ZACHOR includes Kiddush as Shabbat enters, and Havdala as Shabbat leaves.The prohibitions of M'lacha are divided into 39 categories, each of which contains other related activities, usually with the same goal. E.g., PLANTING is one of the 39 categories; watering, pruning, fertil- izing all help the growth of plants and are TOLADOT of PLANTING.

[S> 20:12 (1)] The fifth command- ment is to honor one's parents [33,A210 20:12]. Grand-parents, in- laws, older (or possibly oldest) brother (maybe sister too), and teachers are included (with differ- ences). Honor of parents is usually considered to refer to that which one does for one's parents, as opposed to reverence(fear) of parents which include that which should not be done because it would be disrespectful.

[S> 20:13 (2/11 of a pasuk)] #6 is the prohibition of MURDER [34,L289 20:13], which is considered the antithesis of Belief in G-d, since murder directly negates creation of human being in His image.

[S> 20:13 (2/11)] Commandment #7 against ADULTERY [35,L347 20:13] is the prohibition of having relations with a married woman, but as a "chapter heading" it also points to the other forbidden relations.

[S> 20:13 (2/11)] #8 is LO TIGNOV [36,L243 20:13], which, as mentioned earlier, is specifically defined as kidnapping, but is also the category header of many mitzvot in the Torah. Maybe they can all be summed up as indicating that the person who violates these kind of mitzvot puts himself above other human beings. It isobvious how this is harmful to society, and to the individual's striving for Kedusha.

[S> 20:13 (5/11 of a pasuk)] #9 is the prohibition of "bearing false witness" [37,L285 20:13]. We can see in this mitzva, as well as many others, how important it is to G-d, so to speak, that we be able to function as a society. Both oaths, and to a greater extent, perhaps, testimony, are necessary for the establishment of TRUTH, in the absence of having direct knowledge of the truth ourselves. So much of the dealings between people involves the trust we place in each other's word, especially when backed by an oath, and in the confidence we place in the testimony of witnesses. Without these elements of our interpersonal relationships, we would be incapable of functioning as a society.

[S> 20:14 (4/15 of a pasuk)] #10 is the commandment against COVETING [38,L265 20:14] sort of sums things up in that it focuses on the thought process that can lead to all types of sins. Being part of "The Big 10" points to the significance of thoughts in the whole picture, which usually consists of deeds.
This 10th commandment is contained in two parshiyot, the first prohibits coveting the "house of your fellow", and the second one...

[S> 20:13 (11/15] specifies the pro- hibition of coveting one's fellow's wife, his male or female servant, his ox or donkey, or anything that is his.
Notice that one single pasuk, 20:13, contains 4 of the 10 Commandments, while the 4th commandment, for example, takes up four p'sukim. There are two sets of Torah-notes for the Aseret HaDibrot, known as Taamei HaElyon and Taamei HaTachton (upper and lower notes). Taamei HaTachton treats the Aseret HaDibrot as a set of p'sukim,no different from all the other p'sukim in the Torah. Taamei HaElyon "disregards" the p'sukim of the Aseret HaDibrot, and presents the Aseret HaDibrot as a set of Ten Command- ments (which they are - but they are also p'sukim in the Torah). Most Jews around the world and in Israel, read the Aseret HaDibrot on Shabbat ParshatYitro, Shabbat Parshat Va-etchanan, and Shavuot morning, using Taamei HaElyon. It is Minhag Yerushalayim (followed by many Jerusalem shuls, but not all, and by some shuls in other cities) to reserve Taamei HaElyon for Shavuot morning, and to use the quieter, plainer, Taamei HaTachton for Yitro and Va-etchanan.

Sh'vi'i - Seventh Aliya - 9 p'sukim - 20:15-23
[S> 20:15 (4)] The People are awe- struck by the supernatural phenomena of the Sinai experience and they keep their distance. They ask Moshe to tell them what G-d wants rather than hearing His Voice directly. Some commentators say that this request came after the first two statements, "I Am..." and "There shall be no other...".Others suggest that G-d "spoke" all "Ten Sayings" first in an incomprehensible manner and then began "spelling them out" one at a time. After the second statement, the People panicked and requested that Moshe tell them what G-d wants, so that they would not hear "G-d's voice" directly. G-d agreed, so to speak, on the condition that we listen to the word of the prophet, with Moshe as the "chief" among the prophets, and his prophecy - the Torah - having the highest authority.

[S> 20:19 (5)] G-d tells Moshe to remind the People that they heard G-d speak; that they shall make no graven human images (even for art) [39,L4 20:20]; they shall make an altar and offer sacrifices upon it; if the altar be of stone, its stone shall not be cut with metal tools [40,L79 20:22]. Metal implements represent the sword, which shortens life; the Altar represents the lengthening of life. From this rule comes the custom to remove or cover the bread-knife during "benching", since our table is likened to the Altar. (Some authorities say that this minhag applies only during the week, not on Shabbat.) The Altar may not be approached with immodest steps [41,L80 20:23] but rather via its ramp.

Rashi points out that with one of the kohein’s 4 garments being pants, there really wouldn’t be actual immodesty in walking on steps; nonetheless, it has the appearance of immodesty and is therefore inappropriate as an approach to the Mizbei’ach (Altar). Rashi adds that if the Torah showed concern for inappropriate behavior vis-a-vis stones, how much more so must we be careful not to treat our fellow human beings, who were created in the image of G-d, in a deprecating manner.

The final 5 p'sukim (i.e. the whole last parsha) is reread for the Maftir.

Haftara - 21 p'sukim - Yeshayahu 6:1-7:6, 9:5-6
Parallel to the Torah's account of the awesome experience at Sinai, this passage from Yeshayahu describes his first awe-inspiring vision of angels proclaiming Kadosh, Kadosh, Kadosh. Both sedra and haftara present us with "visions" of G-d's awe, majesty, and holiness. Additionally, we sense some parallels between MosheRabeinu and Yeshayahu HaNavi.

Another common theme between sedra and haftara is the concept of holiness. In the sedra, G-d tells us that we will be to Him a kingdom of Kohanim and a holy nation. As Rabbi Jacobs points out in his “A Haftara Companion”, it is important to remember the difference between the perfect holiness of the Heavenly angels andthe Jews striving towards holiness, without being ever able to achieve perfection.
He also points out that smoke is used to hide the Divine Presence from mortal eyes.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 222 (part two) •Spying an Object deliberately placed
Last week's lesson began with the topics of not picking up an object deliberately left by its owner (and, thus, not really a lost object), the classes of deliberately placed objects, and objects found in a rubbish heap. This lesson discusses the finding of objects in a wall, in a store, in a bank, and finding fruit alongsidean orchard.

Finding objects in a wall:
On private property, Reuven finds an object in a new wall known to have been built by the current owner of the property or his forebears who have continually owned the property. On which side of the wall was the object found: in the side closer to the inside of the property or in the side facing the street? If the object found on the side of the wall faces the street side and if it shows aging (such as rust) the object belongs to the finder even if the object possess an identifying mark. One may assume that a person other than the owner of the property either left the object, forgot about it, or abandoned hope of finding it. However, if the object is found on the side of the wall faces inside toward the owner of the property's land, the object belongs to the owner of the property. This holds true even if (1) the hole slopes toward that side; and (2) the object has become rusty. The object belongs to the owner if he pleads that it is his. If the owner inherited the property, the Beth Din will, on his behalf, raise the plea that he is the owner of the object.

If the object filled the hole in the wall from the inside edge to the outside edge where it cannot be ascertained from which side in the wall the object was placed, the owner of the property and the finder divide the object. If it appears, however, that the object was placed there from the inside, the entire object belongs to the owner. On the other hand, if the object appears placed from the outside, it belongs to the finder. A knife, for example, may be assumed to be placed in the hole with the handle outward, while a purse would be placed in the hole with the straps outward.

If the owner admits that the object is a found object, it belongs to the finder no matter where found.

Assume that a party wall belonging to two adjoining landowners collapsed. If one of the landowners found an object with no identification mark, he may keep it.
Finding money in a store or a bank.

The rules discussed in this section may be applicable to any type of modern store, including supermarkets and shopping malls. A store, for example, as described in the Talmud and codes, consists of an open area into which the customer enters and where merchandise is displayed in front of the counter and in the back of the store. At the rear wall sits the proprietor in front of that counter where monetary transactions take place for the acquired merchandise. When a customer finds money in the store, to whom does it belong: the storekeeper or the finder? The codes also discuss situations in which money is found on the floor of a money changing business (also applicable to modern-day banks).

Assume that Reuven is the proprietor of a store. Shimon, who may or may not be a customer, enters the store, spies money, and picks it up. If Shimon found the money on or behind the counter or in a place reserved solely for the proprietor of the store, it belongs to the proprietor even if the majority of the customers are gentiles and even if the money has no identification mark. The proprietor obviously lost it and did not abandon hope of recovering it. If Shimon found the money in an area of the store not reserved for the proprietor or his employees, the money belongs to him. Just by lying on the premises, the shopkeeper does not automatically acquire the money because in order to do so the public must be excluded by the owner from entering the property, a place where the proprietor wants customers to enter.

If a person enters a money changer's store, an office, or a bank and finds money in a place where only the moneychanger or his employees have access, the money belongs to the money changer or the bank, even if the majority of customers are gentiles. If the customer finds money where he has access, then it belongs to the finder.

Finding fruit alongside an orchard
If Shimon finds fruit alongside an orchard on public property, such as a road, at times he may keep the fruit and on other occasions he must leave the fruit where he spied it. Reuven owns an orchard where some of the fruit from the orchard fell onto the public area. The tree may be entirely within the orchard owned by Reuven while the fallen fruit fell outside the orchard, (or the branches of the tree may have extended beyond the boundary of Reuven's orchard and the fruit fell off those branches). Shimon spies the fruit. If this type of fruit tree does not continually shed its fruit, then the owner is not aware of the fruit falling. The fruit must be picked while on the tree, or by falling onto nets spread on the ground where the owner then shakes the tree causing the fruit to fall into the nets. The fruit belongs to the owner Reuven because he has not abandoned hope of recovering this fruit. Even if Reuven later abandons hope of recovering the fruit, it still belongs to Reuven if Shimon picked it up before Reuven abandoned hope of recovery. If Shimon picked up the fruit after Reuven abandoned hope of recovery, it belongs to Shimon.

At times, the fruit is not or cannot be abandoned by the owner of the orchard. In that case, the fruit still belongs to Reuven, the owner of the tree, and Shimon, the finder, must not pick it up, especially if the orchard is fenced in such a way that the fruit obviously belongs to the owner. The fruit that falls outside the orchard cannot be abandoned by the owner of the orchard if he is an orphaned minor.

The subject matter of this lesson is more fully discussed in Volume VIII Chapter 260 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
Weapons on Shabbat
The Shulchan Arukh writes that a sword (or other weapon) is not considered an ornament, and therefore may not be worn on Shabbat outside the eiruv (SA OC 301:7).

This halakha is the topic of a fascinating discussion in the mishna and gemara (Shabbat 63a). Rebbe Eliezer's view is that a sword is considered an ornament. Historically, in many times and places a sword was considered a vital accompaniment for a gentleman; it was a symbol of his status and independence. It was not worn primarily for protection against any kind of common threat. In fact, the Sages acknowledge this fact; their claim is that a weapon is a disgrace and not an ornament because in the future, in Messianic times, weapons will be abolished, as the Prophet tells us, "And they will beat their swords into plowshares" (Yishayahu2).

Rebbe Eliezer acknowledges that in the future weapons will be unnecessary, but as long as they are needed they are a kind of ornament. Furthermore, the gemara points out that it is far from obvious that weapons will be abolished in Messianic times. According to Shmuel, who states that the only difference between our era and the time of Moshiach is the subjugation of Israel to the nations, even in Messianic times weapons will still exist! They will be abolished only in the more distant "world to come". Furthermore, Rebbe Eliezer can bring support from a verse in Tehillim (45) which tells us that a sword girded on a man of might is his splendor and glory.

It is important to note that the dispute is not if weapons are necessary or important in the current historical time. The Sages do not dispute this fact, and don't forbid carrying a weapon on weekdays, or inside the eiruv. The question is if a weapon can be considered an ornament, something that dignifies its wearer. On the one hand, a sword does demonstrate a positive character trait, namely courage. On the other hand, ultimately the sword is used to destroy, and this is certainly not very dignified.

Rav Kook in Ein Ayah gives some profound insights into this complex topic. The basis of his explanation is that an essential part of HaShem's plan for the world is for human beings to live in harmony, not in monotony. That is, the differences between individuals and even between nations should be preserved and cultivated, not eliminated. But these differences need to coexist in harmony; one trait or nation should not strive to negate or eliminate others.

Weapons thus have an ambiguous significance. Since in the current historical period weapons are used by nations to oppose and dominate others, they are a negative phenomenon. Yet weapons are also used for protection; ultimately weapons are a force that helps preserve diversity. Most people, and nations, are armed for protection rather than aggression, so we may say that the primary use of weapons is to preserve the precious and essential distinctions among nations. We could even view them as a symbol of independence, which dignifies humanity.

Yet ultimately even this use is necessitated only because of man's violent nature. In the distant future, whether in Messianic times or in the world to come, each nation will know to esteem the unique characteristics of the others. No nation will seek to dominate others; it follows that no nation will feel a need to defend itself against aggressors.

Despite all of the proofs which the gemara brings to defend the position of Rebbe Eliezer, and despite the fact that the Rambam explicitly adopts the view of Shmuel, the ruling is in accordance with the Sages. From an ethical point of view, Judaism is reconciled to the fact that weapons are a necessary means to safeguard freedom and diversity. But from an aesthetic point of view, the inherent connection of weapons to violence and aggression means that we can never consider them an ornament that dignifies us; ultimately, weapons are an affront to our inner nature.

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

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

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

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

Q I have a very extensive rock collection. Is it muktzeh on Shabbat?
A Often, on issues of muktzeh, it is only the person who asks the question who can answer it, as we will explain.
Rocks are, in general, one of the classic examples of muktzeh (Shulchan Aruch, Orach Chayim 308:21) because, in their simple form, they do not have a defined use that would make them considered a kli (utensil). However, if one does something to prepare them to be used for a given purpose or if their owner decides, even without an act of preparation, to use them permanently for a purpose, then they are not muktzeh (ibid.:21-22). Thus, rocks that were collected for and, even more so, incorporated in a rock collection need not be muktzeh.
The only question is if one's high regard for the collection causes him problems, as we will explain. Things that are purposeless are muktzeh, as there is not expected, when Shabbat begins, to be a good reason to move them. The fact that later on a use arises does not change their status. But there is a factor that makes something more muktzeh specifically because of its value. This category is called muktzeh machmat chisaron kis (=MMCK).
The classical cases of MMCK that are discussed in the gemara and early poskim deal with utensils that are designed to perform functions that are forbidden on Shabbat (keilim she'me- lachtam l'issur). Such utensils can be moved only in limited circumstances (details of which are beyond our present scope). However, if these utensils are additionally the type that are important enough to their owners that they are careful not to use the utensils for anything other than their main purpose, then they are MMCK. As such, they are further off limits and cannot be moved at all (ibid.:1).
What happens if you have the second level of "muktzeh factor" without the first? In other words, what happens if you have a utensil that is made for permitted use (kli shemelachto l'heter) but because of different reasons, including its value, its owner is careful that it is not moved around? Two things are quite clear.Firstly, the Rambam (Shabbat 25:9) says that an object that was totally set aside not to be used on Shabbat, because, for example, it was put away to be sold, is MMCK even if its ultimate use is for permitted activities (see Aruch Hashulchan 308:11).
[Ed. addition. As an example, neckties are not muktzeh on Shabbat. But let's say that you sell ties and as a general rule, you do not "borrow" from your stock in order to wear a tie because you do want the ties you sell to be in perfect, new condition. One Shabbat morning, you decided you'd like to wear one of your ties set aside for sale. You may not do so, because your stock of ties are merchandise and are MMCK. You want to change your policy - it must be done during the week. This example is the responsibility of TT, not VR.]
It is also clear that a kli shemelachto l'issur is more easily assumed to be MMCK, because its range of possible uses starts off limited before the issue of its value (see Mishna Berura 308:8 & Shulchan Aruch Harav 308:4).A kli shemelachto l'heter needs a higher level of concern about its damage to be MMCK. The question is where to draw the line.
Cases which are disputed by recent poskim include pictures and clocks that are hung on a wall. Rav Moshe Feinstein z.t.l. (responsum #13 in "Tiltulei Shabbat") says that these are not muktzeh. His implied rationale seems to be that hanging them up on the wall is the way to use them, not the way to remove them from use. But Shemirat Shabbat K'hilchata (20:22) says that since one is careful not to move them from their places for fear they may get damaged, they are set aside as immovable objects, along the lines of the Mishna Berura (ibid.). (The Chazon Ish (OC 43:17) implies that even if something is not moved because there is no reason to move it, it is muktzeh). Presumably, if one often removes or rearranges the clock or picture, then it would not be muktzeh, but most people do not do so.
Your case depends on you. If you move around rocks in the collection or take out individual rocks on a semi-regular basis, then they are not muktzeh. If you are consciously careful to keep them untouched for extended periods then the matter depends on the opinions of the poskim mentioned.
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 (fortheEnglish version)or Subscribe/Hebrew (forthe hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
The Chafetz Chaim would say:
"Our Sages tell us that one who chases after honor, honor runs away from him, while one who runs after honor, honor pursues him. If that is the case, there is no difference between the two. Neither receives honor, the one because it runs away from him and the other because he runs away from it.
"That, though, is only true during the person's life. After his death the person no longer runs away or pursues honor. Then, the person who always ran away from honor is finally overtaken by the honor which had pursued him, and people honor him after his death. On the other hand, the one who always pursued honor in his life had honor run away from him always, and after his death, too, it remains far away from him."
"Rebbe, our Sages tell us that one who runs away from honor, honor pursues him. All my life I have been running away from honor, yet honor has never pursued me."
"Your trouble," said the sage, "is that you constantly looked behind you to see if honor was indeed pursuing you."

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
Ah, if there were only such thing as a truth ache to warn us of truth decay. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
First let's take care of the English. Below is a graphic of a forklift. You probably knew what it is called before you read it here. But do you know what the wooden platform on which the load sits is called? It's a pallet. (The painter's palette is pronounced the same way and can also be spelled pallet.) Now for the Hebrew. How do you say forklift? MALGEIZA. And pallet? DARGASH. Now you're multi- lingual!

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The story of Yetziat Mitzrayim posits a direct link between God's rescuing Bnei Yisrael from slavery and His bringing them to "a good and spacious land, a land flowing with milk and honey". This was made clear when God first appeared to Moshe at the Burning Bush. Already then, Eretz Israel was established as the eternal (and only) homeland of the Jewish people and so it has remained throughout history. When then did it become a viable option for a Jew not to live in Israel?
It appears that the first to opt for this choice was Yitro. In his "Studies in the Weekly Parsha", Rav Yehuda Nachshoni argues that Chazal doubted Yitro's sincerity when he rejoiced over Bnei Yisrael's miraculous rescue. He cites Rashi, based on Sanhedrin 94a, who says that when Yitro heard of the destruction of Egypt, "his flesh was filled with goose pimples", which sug- gests that Yitro sympathized with the Egyptians.
Rav Nachshoni suggests that Chazal's position is based on Yitro's subsequent behavior. When Moshe invited Yitro to join Bnei Yisrael in entering the Promised Land, Yitro declined the offer. While Ramban says that Yitro did, indeed, go to Israel, all other commentators understand that he chose not to go to Israel and they offer a variety of reasons for his decision.
Sforno suggest that Yitro claimed that "my old age cannot bear the climate or the food of a new country". According to the Sifrei, Yitro posed other, well- known, arguments as well: "I have a family. I have a country. I have property." Rabbi Eliezer HaModai says that Yitro argued that he would be able to do more good in the diaspora converting the gentiles.
Rivash maintains that Yitro feared the dangers involved in the conquest of the land, despite Moshe's assurance that were Yitro to put his trust in God, he would have no reason fear.
The Klausenberg Rav contrasts Yitro unfavorably with another famous convert, Ruth. He points out that the Midrash says that Ruth merited to have the kingdom of David established through her because she recognized that being a Jew requires one to live in Israel, and she fulfilled this duty at great sacrifice. Thus, Ruth was greater than Yitro.
We can emulate Ruth by recognizing the inseparable connection between each and every Jew and Eretz Yisrael. Or we can make Yitro-like excuses. It is in our hands.
Chaya Passow, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] MAH RABBU MAASECHA HASHEM...
A Chimpis not aMonkey!
Did you know that? So what is it? It's an ape. And apes aren't monkeys and monkeys aren't apes.
Let's back up a few steps.
Taxonomy is the branch of biology that deals with classification of living organisms. To oversimplify...
Living organisms are divided into two kingdoms - plant and animal. (Remember, we're oversimplifying, there are now considered to be five kingdoms.)
The animal kingdom subdivides into two main phyla, vertebrates (back- boned animals) and invertebrates.
Vertebrates subdivide into seven classes, mammals being one of them.
Classes subdivide into (one or more) orders. Among the orders of mammals are bats, carnivores, primates - to name a few.
Orders subdivide into suborders (sometimes): the two major suborders of primates are lower primates (such as lemurs, tarsiers...) and higher primates, which include monkeys, apes, and humans. Within the order of primates, there are recognized 13 families. Apes and monkeys are in different families. Apes include chimpanzees, gorillas, gibbons and orangutans. Apes have no tails. Monkeys do. Apes are generally closer in appearance and structure to humans than monkeys are. Monkeys include monkeys, tamarin, baboon, marmoset. Apes are more intelligent than monkeys. Ape babies are more dependent on their mothers & for longer, than monkeys.
One of the reasons that the MRMH column (look to the left) exists in Torah Tidbits is that...
Species is the basic unit of biodiversity. How many species of living organisms in the world is like asking how many different animals, plants, etc. are there. Scientists have identified about 1,700,000 species to date. They estimate that there probably are ten million or more species. There are over 750,000 species of insects in the world, about 5000 species of sponges, over 9000 species of birds, just over 4000 species of mammals, a little over 200 species of primates... and one, only one species of humans living on this Earth.
Every single species, extinct or extant, was created by G-d... and for a reason. How manifold are Your works, HaShem, in wisdom You have made them all, the Earth is full of Your creations. MRMH...

[7] Letters to Torah Tidbits
AG writes...
Re: your comment regarding immersion in a mikve before going up to Har HaBayit, you didn't stress strongly enough the fact that not all mikvaot are kosher for going to Har HaBayit. Even though you do say that "A person careful about Halacha should consult Rabbanim with Har HaBayit experience before going there" and "it is important for religious Jews who know how to go there 'properly' to do so...", nevertheless I think that you should have stressed the 'mikve caveat', namely that not all mikvaot designed for immersion by men are kosher for nidot and thus likewise are not kosher for going on Har HaBayit...

Ed. note:
Thank you AG for stressing this point. It would be terrible to encourage people to go onto Har HaBayit only to have them violate the kedusha of the place by having the status of TAMEI that precludes one from going into "the Levite Camp", which is the halachic status of much of Har HaBayit.

So, a TT reader might ask: Isn't it better to play it safe and not go onto Har HaBayit? The answer is NO, because with a Jewish presence on Har HaBayit, it will be less politically convenient for a government to bargain it away, G-d forbid. No one - not the Arabs, not the rest of the world, and certainly not we Jews ourselves- should be able to say or think: See, Jews don't go there anyway.

One further note: Women have additional rules for going onto the Temple Mount. To repeat, men and women both should consult their Rav (or someone he recommends) before going onto Har HaBayit.

Jacob Richman emailed to tell us about a new website that has just hit the internet. We agree that the site can be of interest and usefulness to Torah Tidbits readers and people they know, here in Israel and abroad. So here are the details:
Bar / Bat Mitzvah Internet Resource Center Free Internet resource center including Torah maftirs and haftorahs, invitation ideas, speeches, stories and more - www.my-bar-mitzvah.com

Ed. note: While you're at it, you should check out Jacob's many other sites. His main homepage is www.jr.co.il - from there you can get into many other sites and webpages, including the J site, which you can also access directly at www.j.co.il • Leave yourself a nice chunk of time to go through all of Jacob's webpages. You'll find yourself bookmarking it (or adding it to your favorites) and returning often. • Putting yourself on the JR email list will get you frequent updates on hot sites, articles and pictures of interest, & other juicy web-tidbits.

[8] Divrei Menachem
Parshat Yitro presents a picture of a people preparing itself for the acceptance of the Aseret Hadibrot - the Ten Commandments. This event would mark a seminal change in the relationship of Bnei Yisrael with G-d. For now, having been extricated from the moral morass of Mizrayim, the people, "would now declare their willingness for greater sacrifice in pursuit of enhanced spiritual achievement" (R. Nosson Scherman).

The Aseret Hadibrot begin boldly with a statement that, "I am the Lord your G-d who delivered you from the Land of Egypt". The rabbis, however, question why G-d bases His authority on the Exodus rather than on the Creation, which would appear to have a much wider and more universal appeal.

Ibn Ezra argues that G-d wished for Bnei Yisrael to express their gratitude for the great miracles bestowed upon them. Moreover, adds Rabeinu Bachya, since the Jews had not witnessed Creation, it could not have the same power as the testimony of the wondrous deeds of the Exodus that they had all seen only several weeks earlier.
Rabeinu Yonah submits that if we recall that the miracles of the Exodus were performed for our benefit, we would easily understand that the demands of the Aseret Hadibrot are also in our best interest. Nowadays, however, to make the ascent from Mizrayim to Sinai we appear to need every one of the 49 days between Pesach(Exodus) and Shavu'ot (Revelation) in order to climb the spiritual ladder. Finally, then, we might also acclaim, "We shall do, and we shall listen!"
Shabbat Shalom, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
"Making the Azarah Fit"
Yitzchak from Lawrence, N.Y. asks: "Why do we need a special opening (in the wall of the Bayit behind the Kodesh Hakodashim) 'to make fit' - (Lehachshir) - the Azara behind the Kodesh Hakodashim for the slaughter of Kodashim Kalim (sacrifices of a lower level of sanctity)? I thought that it was permissible to slaughterthem anywhere in the Azara anyway."

Answer: Kodashim Kalim can be slaughtered anywhere in the Azara, but there is, as we shall see, one stipulation. The Mishna indeed reads: "The Thanksgiving Offering (Vayikra 7:12), the Ram of the Nazarite (Bamidbar 6:14) are Kodashim Kalim; and they were slaughtered anywhere in the Azara (Zevachim 5:6). The Peace Offerings(Shelamim)… were slaughtered anywhere in the Azara… (Zeva- chim 5:7). The Firstlings (Bamidbar 18:7), Tithes (of cattle) and the Korban Pesach… were slaughtered anywhere in the Azara… (Zevachim 5:8). Rambam asks, "From whence do we derive (the Halacha) that Kodashim Kalim may be slaughtered anywhere in the Azara, even behind the Bayit? It is written with reference to Shelamim, 'And he shall slaughter it at the entrance (opening) of the Ohel Mo'ed (Mishkan) to make every direction fit for slaughter since no particular direction was specified. This ordinance applies to other Kodashim Kalim as well. …Shelamim slaughtered before the opening of the doors of the Heichal are invalid (Ma'asei Korbanot 5:4,5). The Mishne Le'melech (ibid.) refers us to a Tosafot in Yoma 29a for an expanded explanation. "And this ruling (Shelamim slaughtered before the opening of the doors of the Heichal are invalid) applies …to all animal sacrifices." Rashi, on the other hand, interprets the Pasuk literally, "…they shall slaughter (Shelamim) before the entrance of the Ohel Mo'ed" (Vayikra 3:2), means exactly what it says. "We do not learn (from this Pasuk) that (this prohibition of slaughtering a Shelamim when the doors of the Heichal are shut) applies to any other Korban" (Zevachim 61a). Sohow does Rashi understand the Mishna in Tamid 3:7? "The slaughterer (in the Mikdash) did not slaughter (any Korban) until he heard the sound of the opening of the Great Gate (of the Heichal in the early morning)? Rashi and Tosafot (in Menachot 95a, "Mar Amar" and in contra- distinction to the Tosafot cited above) comment that this Mishna is not an injunction and therefore does not state practical Halacha. The Mishna is merely noting a "Mitzva Be'alma", a simple description as opposed to a hard and fast rule. Therefore if a Tamid were slaughtered before the Heichal doors were opened, it would be perfectly valid. Be that as it may, proper Mikdash procedure if not de facto Halacha, demanded that the doors of the Heichal be opened before the morning Tamid was slaughtered and this applied to all other Korbanot slaughtered in the Beit HaMikdash as well.

The Heichal doors were opened, but the curtain which separated the Ulam from the Heichal and effectively blocked the Heichal from public view always remained closed. The Rambam did not consider that a problem. Basing himself on the Gemara (Zevachim 55b), he ruled, "However (the closed curtain) does not invalidate…" (Ma'aseiKorbanot 5:5). Rashi explains that the curtain was hung in the entrance of the Heichal for "reasons of modesty" i.e. to prevent the Kohanim from gazing into the Heichal during the Avoda. But did the massive Mizbei'ach, which also blocked off part of the Azara from visual contact with the open doors of the Heichal, invalidate those areas for slaughter of Kodashim Kalim? The Tosafot rules that it did not because the Mizbei'ach was constructed only for the offering of Korbanot, it was not meant to be an invalidating impediment.

Chazal originally interpreted the Pasuk "before the entrance of the Ohel Mo'ed" as sanctioning the slaughter of Kodashim Kalim only in front of the Bayit. The open doors of the Heichal symbolized that the Korbanot were slaughtered "before G-d" (note Shemot 29:42). But there were times when the vast numbers of Kodashim Kalim Korbanot - especially Erev Pesach - could not be accommodated in that comparatively limited area; there simply was not enough room. So it was necessary to make other areas of the Azara 'fit' for the slaughter of Kodashim Kalim. "R. Yosi son of R. Yehuda said; 'There were two apertures in the Beit Chalifot and their height was eight Amot (roughly 4m.) in order that the whole of the Azara be made fit for… the slaughtering of Kodashim Kalim… (Zevachim 55b). The Ulam, the entry hall anterior to the Heichal, extended 15 Amot beyond the main building of the Bayit both on the northern and on the southern side.

These extensions comprised the Beit Chalifot where the Kohanim stored their sacrificial knives. The apertures "were built at the (western) corners" of the two extensions so that the space in front of them, right up to the northern and southern walls of the Azara, would be made fit for slaughter, permitting the slaughter of Kodashim Kalim in that part of the Azara facing the sides of the Bayit. And how did they make the area behind the Bayit fit for the slaughter of Kodashim Kalim? "Rami the son of Rav Yehuda said in the name of Rav: 'There was a small passageway, behind the place of the Mercy Seat (i.e Kodesh HaKodashim) which had a height of eight Amot, (constructed) to make the Azara (that part of it which was located behind the extreme western wall of the Bayit) fit… for the slaughter Kodashim Kalim… (Zevachim 55b end). As we noted last week, in order to make that area of the Azara fit for the slaughter of Kodashim Kalim, it would have been necessary to construct another aperture in the western wall of the chamber to the west of the Kodesh HaKodashim as well. This second aperture overlooked the Azara below. But do the two apertures positioned in the exterior western wall of the Bayit and the interior western wall of the Kodashim Kalim really make the area behind the Bayit fit for the slaughter of Kodashim Kalim? They do and Tosafot explains the logic. "Someone who 'sees' the Kodesh HaKodashim (through the two apertures which gave the Kodesh HaKodashim 'air contact' with the Azara behind the Bayit) is certainly not inferior to one who sees the entrance of the Heichal!" These three additional openings, on the northwestern and southwestern corners of the Ulam and behind the Bayit emphasized that these areas of the Azara on the sides and behind the Bayit also were "before G-d".

Josephus describes the last battle around the Mikdash area just before the Churban. "At which time one of the (Roman) soldiers… snatched something out the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a passage to the rooms of the Holy House,on the north side of it… (Wars VI, 4:5). The aforementioned aperture located on the northern extension of the Ulam best fits Josephus' description of the "golden window". That's where the Churban began. As Yirmiyahu HaNavi said centuries before, "From the north shall the evil break forth… (Yirmeyahu 1:14).
Catriel Sugarman gives illustrated lectures on the Beit HaMikdash and related topics. He can be reached at(02) 652-7531 or acatriel@netvision.net.il
Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah Reading
Column #105. 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.

We received a few emails about the MI CHAMOCHA - MI KAMOCHA anomaly. Nothing definitive, but... a few people mentioned the "ex- planation" that if the second KAMOCHA were to lose its DAGESH, then it would sound like the answer to the first question - Who is like You, HaShem, among the mighty? - is MICHA. So the DAGESH stays.And/or that G-d's name shouldn't be immediately followed by something that sounds like the name of an AVODA ZARA, idolatry, as in PESEL MICHA (Shoftim 18:31). With the DAGESH is doesn't sound like MICHA.

CB writes that there are two other DGESH INCONSISTANCIES (his term) from T'hilim, that we have in the daily davening. This does not explain why one word has its DEGESH and the same word in the same pasuk does not, but it shows us that MI CHAMOCHA is not alone.

T'hilim 148:2 - HA-L'LUHU CHOL MAL-ACHAV HA-L'LUHU KOL TZ'VA-AV. Let all His angels sing praise to Him, let all His Hosts sing praise to Him. (Interesting, I found a couple of T'hilims that had KOL and KOL in this pasuk, but the Sidurim and Tanachs that are reputed to be more accurate all have CHOL and KOL.).

And the other one is in 150:5 (the next to the last pasuk in all of T'hilim) - HA-L'LUHU V'TZILTZ'LEI SHAMA, HA-L'LUHU B'TZILTZ'LEI T'RU'A. Again, some Sidurim have B' and B', even Rinat Yisrael, but the Koren Tanach and Eizor Eliyahu (one of the sidurim with the Nusach of the GR"A) have V' and B'. The TROP on these twoT'hilim occur- rences of NO DAGESH, YES DAGESH are identical and probably has (might have) something to do with the phenomenon.

The reason I hedge with the effect of the TROP on the DAGESH YES/NO situation in T'hilim, is that, as you might know, the TROP that we are familiar with from the Torah reading, haftara, and megilot - even though melodies differ - the TROP and its rules are the same. This applies to 21 of the 24 books of Tanach, includingones that are never read in public. TROP (Taamei HaMikra) not only shows us how to "sing" from Tanach, but also how to read it on our own, where to pause, etc. Many grammar rules are linked to the TROP. Anyway, the difficulty comes from the fact that three books of Tanach - the ones known collectively as SIFREI EMET, aplay on words - Books of Truth, but also EMET are the initials of ALEF for IYOV (Job), MEM for MISHLEI (Proverbs), and TAV for T'hilim (Psalms). These three books have a different TROP system, one that is much, much less known than the other one. And, no, I'm not going to give a lesson on the Taamei HaMikra of Sifrei EMET.Not now, at least. Just know that it's different. So don't assume anything from the TROP when you read a T'hilim that shows the TROP-notes. Maybe some day we'll take a peep at this topic.

Okay, new topic. Ready? (Don't answer quickly.) Here's another example of a topic that some readers will already have known about well, and others will say, I didn't know that! Or, I never noticed that! And others, who probably aren't readers of this column anyway, will get a headache and quickly move to another part ofTorah Tidbits. Take the word that gives the name to this week's sedra - YITRO. (In the printed version of TT, we'll use Hebrew characters, NIKUD, and Taamei HaMikra - in the electronic version, we'll do our best to describe the notes and marks so things will be clear - more or less.) Here are the opening words of the sedra:

VAYISHMA YITRO KOHEIN MIDYAN CHOTEN MOSHE...
Look at the note over the REISH of YITRO and the one over the NUN (SOFIT) of MIDYAN. The same symbol is used for TWO DIFFERENT NOTES. The one on Yitro is a KADMA, which is a M'SHAREIT type of note, meaning that it leads to the next word without a pause (except for a very brief pause between words). The next word, KOHEIN,loses the DAGESH KAL from its first letter, and the phrase becomes YITRO CHOHEIN MIDYAN, Yitro the Minyanite priest. The note on MIDYAN is a PASHTA, which is a MAFSIK (of the third category, MISHNIM), indicating a light pause before continuing with the next words, CHOTEIN MOSHE, Moshe's father- in-law. In English, thiswould be like a comma: Yitro the Midyanite Kohen, Moshe's father-in-law, heard... The GERSHAYIM over the word VAYISHMA is actually less of a MAFSIK (pause- causer) than the PASHTA of MIDYAN. If we were to depict the pauses by a series of commas (from 1 to 4 commas), then the pasuk would read: VAYISHMA, YITRO KOHEIN MIDYAN,,CHOTEIN MOSHE,,, and so on. Notice the number of commas. The ZAKEIF-KATON on MOSHE is a second degree pause-causer (only an ETNACHTA and a SOF-PASUK would be first degree pause-causers, 4 commas in the "use commas to represent strength of pause" system.

Now, in this particular instance (the opening phrase of this week's sedra), if the Torah reader were to pause after the name Yitro (which he shouldn't), it would not result in changing the meaning of the pasuk. Such an "error" would not be serious enough to require him to reread the words. But there are examples of themeaning or the flavor of the words changing, and that would be a more serious error. Remember, it's like the difference between a BIG TRUCK-DRIVER and a BIG-TRUCK DRIVER. Since in both of these cases, a dash is not used in "proper" English, the phrase would only be unanbiguous if a person said it with proper pauses toindicate what he meant. A BIG pause TRUCK no pause DRIVER indicates a large person and tells us nothing about the truck he drives. A BIG TRUCK pause DRIVER, tells us about the size of the truck and tells us nothing about the one driving it. This helps understand the role of TROP in proper phrasing.

Back to the KADMA/PASHTA thing... Although they are identical symbols, they have different positioning on words, and that allows us to know which is what. PASHTA (the pause-causer) is always placed at the extreme left of the word - last letter at its left edge, regardless if it is on the accented syllable or not. However,if the accent is MIL'EIL, then a second PASHTA-mark is placed on the accented syllable. (If the word is MILRA, there will only be one PASHTA on it.) A KADMA (linker to the next word) is placed over the accented syllable. And even if the word's last letter is the accented syllable, the KADMA will be over the middle of theletter, thereby being distinguishable from a PASHTA, which will be placed at the far left of the letter.

Before we conclude this topic for now, let's make things a little more (potentially) confusing. Besides the KADMA and PASHTA, the same symbol is also used before a ZAKEIF-KATON on the same word or over the first of two words connected by a MAKAF. In that case, it is neither a PASHTA or KADMA, but an indicator of a secondary accent. Some call it a MAKEIL (Minchat Shai). Ashkenazim often read this combination of TROP-marks in a special way. E.g. EL HAMIDBAR and V'ISHTECHA

Parsha Pix
Lots of graphic images to get your children and/or Shabbat guests into the Parshat HaShavua mode and mood.
Upper-left is the hearing ear of VAYISHMA YITRO, and Yitro heard. You can ask and/or answer the famous question, what did he hear that brought him to Judaism. And you can add another meaning to the hearing ear by relating it to what Bnei Yisrael heard at Sinai. And what they saw, which is usually heard. This refers to the statement that they saw the thunder and lightning. Does that mean that they saw thunder also, or does it just mean that one verb is sometimes used for two objects, where the verb is appropriate only for one. It is okay in English, for example, to say that they saw the thunder and lightning, rather than saying they saw the lightning and heard the thunder, or they saw and heard the thunder and lightning. Each of the last two sentences are clumsy, compared to They saw the thunder and lightning. This figure of speech is known as a zeugma. Or maybe, they did see the thunder! The people experienced things that did not follow the usual laws of nature. It is very possible that each of the senses was opened up to ranges of stimuli that in "normal" life cannot be experienced. Just as an example: normally, our sense of sight is stimulated by a range of electromagnetic radiation that ranges from red to violet. We cannot see infra-red or ultra-violet "light". But if the peoples' sense of sight was increased to include IR and UV, then they would see it. And the expansion of range can include things that we call sound, because we hear them (and cannot see them). Sorry. Got carried away. Hope you got something out of that explanation.
B"H in upper right iway said by Yitro when he heard all the things that G-d had done for Israel. From that we are taught that one makes a bracha on miracles.
The scales represent the justice system, Yitro's suggestions, Moshe's response, etc.
One of the outcomes of Yitro's advice was the assignment of "captains" of groups of 1000, 100, 50, and 10 - represented by the Roman numerals M,C,L,X.
When Bnei Yisrael arrived at Har Sinai, they displayed a unity that is captured by the word VAYICHAN, and as Rashi puts it, we were like one person with one heart. That's the graphic under the ear.
The Shofar is one of the symbols of the Sinai experience, as we more than mention on Rosh HaShana.
The washing machine is for the people to clean their clothes during the preparatory days for Matan Torah.
Wine cup is for Kiddush (ZACHOR) and the negation circle is for the prohibition of Melacha, including writing, watering plants, digging, sewing, building.
Do not steal (the Xed out thief) and do not go up to the Mizbei'ach with steps (the negated ladder) are two other prohibitions in the sedra.
The volcano represents Har Sinai all smoking from the fire of G-d’s presence “upon” it.
The tongs are from the haftara. An angel flew to the Heavenly Mizbei'ach and picked up a glowing coal in a pair of tongs. He then touched the coal to Yeshayahu's lips, representing a purifying process that would allow the prophet to speak on behalf of G-d.
The MEM SOFIT, which is better called a "Closed" MEM, appears in the haftara in the middle of a word, rather than at the end, where we are used to seeing that kind of MEM. Not a bad idea to point it out to the Maftir in your shul before he reads the haftara, so he won't mistakenly read it as a SAMACH.

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,Thursday night). The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (B'SHALACH) TTriddles:
[1] Buttermilk & Dale
[2] What does it come before in B'shalach and in Avot?
[3] ALEF & HEI for them; VAV for her
[4] Avraham (2), Lavan, Moshe, and whom?
[5] Dov's Zeta & 80
[6] Population promise & Egyptian morgue

And the envelope, please...
[1] For those of a certain age and background, who grew up with the TV Westerns of the 50s and 60s, and those who are trivia-philes, this was an easy TTriddle. Besides Dale Carnegie, the other famous Dale was Dale Evans, wife and companion of Roy Rogers. Who's he, you ask? Then forget about Buttermilk and Dale. Roy's horse was Trigger, their dog was Bullet, their sidekick was Pat Butram who rode the jeep named Nellie Bell while Roy and Dale rode their horses. Dale's horse was Buttermilk. And the TTriddle is a reference to the main image of the aftermath of the Splitting of the Sea, an image that is part of the song of Moshe and Bnei Yisrael as well as Miriam's addition. SUS V'RO-CH'VO... Horse and rider He (G-d) cast into the sea. (The TTriddle could have been Champion & Gene, Topper & Hop-along, Silver and the Lone, Scout & Tonto, Tornado & Zorro, Joker & Jingles... or - Whirlaway or Citation and Eddie (Arcaro, the only jockey to win two Triple Crowns).
[2] Apologies for the typo in the posing of this TTriddle. Nonetheless, it was solved by some solvers. "It" refers to DERECH ERETZ, which comes before P'LISHTIM in B'shalach and, as is well-known, before TORAH, in the famous saying from Pirkei Avot.
[3] The beginning of the song sung by Moshe and Bnei Yisrael (them) is ASHIRA LASHEM, I will sing to G-d... That's the word SHIR with an ALEF (before it) and a HEI (after it). When Miriam (her) takes the women and adds her song, She says SHIRU LASHEM... that's the word SHIR with a VAV (after it).
The first three TTriddles were solved, more than once each.
[4] Even though the TTriddle said AVRAHAM (2), it should have said AVRAM, AVRAHAM, as you will soon see. The question MA ZOT ASITA... what have you done? is posed four times in Chumash, and one additional time in the Booklet of Yona. Par'o asks Avram what he did by not telling him that Sara was his wife. Avimelech asksthe same question of Avraham on their second famine driven flight. Yaakov asks it of Lavan, following the Leah-Rachel switch. And in B'shalach, the people (when they saw Egypt pursuing them) ask of Moshe, what did you do by taking us out of Egypt. Yona's shipmates ask it of him when they determine that he is the causeof their being stuck at sea with deadly weather conditions and an inability to reach shore. There are four additional occurrences of MA ZOT with a form of ASA. G-d asks Chava, MA ZOT ASIT (eating from the Tree of Knowledge of Good and Evil). Yosef's brothers ask what G-d has done to them, MA ZOT ASA ELOKIM... Par'o andhis servants wonder what they had done by letting the Israelites go (also in B'shalach). Some time after Yehoshua's death, an angel of G-d asks the people what have they done... in not keeping the covenant with G-d. Interestingly, there is only one other occurrence of the phrase MA ZOT in Tanach, the only one of 10 notfollowed by some form of ASA. It is a pasuk made fsmous by the Pesach Hagada. When your child will ask you on the morrow, MA ZOT? You will tell him...
[5] All right. Too difficult. Instead of DOV, read BEAR. GREAT BEAR. URSA MAJOR. As in the constellation of stars in the sky. (How many constellations are there? 88. Same as keys on a piano. Significance? None. Did you know that there are 88 keys on a piano? Sure, you say. But do you know how many strings in a piano? 220.)Stars in the sky are named by the constellation they are in, and a Greek letter. usually in order of brightness. The alpha star of a constellation is usually the brightest star, etc. Usually. Not always. After the Greek alphabet is sed up, the rest of the stars are numbered. In addition, there are other scientific waysthat stars are identified. And many of the naked-eye stars have personal names too. And sometimes nicknames. For example, the North Star (nickname) a.k.a. the Pole Star (nickname) is Polaris (proper name), is the brightest star in the Little Dipper, which is formally known as Ursa Minor, the Little Bear. Polaris' scientificname is Alpha Ursae Minoris. It also designated as HD 8890 and several other star catalogue numbers. It even has a rarely used Greek name, Cynosura, meaning "tail of the dog". But we digress. Back to the Great Bear. The group of stars within the Great Bear that is probably the best-known asterism (group of stars, not aconstellation in and of itself) in the sky (for star-gazers in the Northern Hemisphere) is the Big Dipper, called the AGALA (wagon) in Hebrew, and the Plough by many people. It is made up of 7 fairly bright stars, the bowl of the dipper consisting of four stars and the handle of another three stars. The middle star ofthe handle of the Big Dipper is the zeta star of Ursa Major. Its proper name is MIZAR. There is a much fainter star that seems to be very near Mizar. It is known as ALCOR and is designated as 80 Ursae Majoris. Mizar and Alcor are known as the Horse and Rider, hence this is another TTriddle for SUS V'RO-CH'VO. But alongthe way, we had an astronomy lesson, as part of our periodic MA RABU MAASECHA HASHEM series. In fact, this particular "lesson" on star names and numbers brings to mind another pasuk, and it is in line with that pasuk that puts a healthy haskafa on the study of astronomy. The pasuk is T'hilim 147:4 and is part of our dailyP'sukei D'Zimra.
MONEH MISPAR LAKOCHAVIM, L'CHULAM SHEIMOT YIKRA
[6] This one was solved by several solvers (as opposed to the previous two TTriddles). S'FAT HAYAM, the shore of the sea. The phrase appears only twice in the Chumash. The first time, Avraham Avinu is promised that his descendants will be as numerous and countless as the grains of sand on the shore of the sea. (Interestinghow this TTriddle relates to the previous one that dealt with the stars of the heavens, the other population promise to the Avot.) Therefore, S'FAT HAYAM is a population promise. But in B'shalach, it was the place where the People of Israel saw the bodies of the Egyptians, hence it is the Egyptian morgue.
Top honors this week go to MM/Bklyn who came out of a recent slump with a fine solution set. MM/Bklyn recently visited Israel and included the Israel Center in his itinerary to pick up several prized owed to him as one of our ace TTriddles solvers.
We repeat our challenge to TT readers to send in even one sol'n. Noam CDs and Big Deal prizes await.

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

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NESTO Native English-Speaking Teen Olim
Dear Torah Tidbits reader,
You might ask, "This NESTO page that appears in most issues of Torah Tidbits, what is it and who is it for?
Excellent question (actually it's two questions).
What it is supposed to be - and it succeeds more often than not - is a vehicle to show you, the TT reader, what goes on in our mini-youth group for English-speaking boys and girls, from junior high age through high school.
NESTO is the closest thing there is to an NCSY chapter in Israel. We are pleased with the blend of informal education and light-hearted fun, serious discussions and comedy - that allow our youngsters to add an important dimension to their lives as Jews and Israelis.
There is another purpose to this page. Perhaps you have a NESTO-age child who might enjoy coming to our activities. Perhaps your neighbor does. If so, tell them about NESTO and encourage them to be in touch.
For example...Check out the column to the right
You are my Giant I am your Dwarf
Purim is coming and with that, our NESTO Giant & the Dwarf '04 game
It will give us all the opportunity to act both parts: the Giant and the Dwarf: Tue. 17th of February, Seniors - 18:30 • Seniors+ - 19:00
Each one will get a sheet of paper with a name written on it (for example: Tanz). The name represents your giant, which leaves you in the position of his Dwarf. The length of the game is two weeks! through two NESTO activities. At each of them you will need to bring a little "something" for your Giant. The twist is not letting him know you are his dwarf Can you succeed? That is up to you. The last night of the game: 9th of March There will be a "I am my GIANT -can you guess who I am" show You'll all be asked to imitate your Giants- (through acting, singing, miming, riddles or any thing that comes to mind - until he finds out) -This is all about give and take Which one are you better at? The aim is not necessarily to spend more money, rather spend energy and thought. We all have a Giant and Dwarf with in ourselves - let them shine as one
GOOD LUCK to all of us!!! Be there!!! (sign up by Sunday, February15th) Call Tanya at:065522443
Upcoming: Shuk Purim (Mar.2)Purim party (Mar.3) Get ready!!
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 244 • fax: 561-7432 Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator, Tanya Glassman, Bat Sherut NESTO is partially funded by the Jewish Agency for Israel

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

TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays to Thursdays. Call Batya at the Travel Desk of theIsraelCenter,566-7787ext.249;fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt bypressing2rightawayand leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18NIS will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) andadessert.Your box will be ready for you when you board the bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Batya at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or 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 • Shabbat ParshatMishpatim - Sh'kalimM'vorchim Adar - Machar ChodeshFebruary 20-21: Guest speaker:Rabbi Emanuel Feldman, Shabbat morning davening Chazan Binyamin Munk and the B'Nevel Choir conducted by Netanel Zelovsky plus shiur by Rabbi Quint, Divrei Torah, mini-shiurim, tidbits, 230NS p.p. mem, 260NIS p.p. non-mem, after Tu Bishvat
Housing: [1] You live in the neighborhood;[2] You arranged to stay with someone in the neighborhood;[3] We can arrange for you to stay with someone from the neighborhood;[4] We can arrange sleep-only accommodations at a local hotel (extra cost)
When you register, let us know your housing needs, dietary requests, seating preferences, etc., Candle lighting 4:54pm • Mincha 5:00pmShabbat morning davening at 8:00amWatch for further details • (02) 566-7787 ext. 204

EIN GEDI: 4 days - 3 nights: MON-THU, February 23-26, '04, (Leaving Monday 9:30am • returning Thursday afternoon): Free bathing at the Spa including mineral & mud baths, Magnificent Magical Botanical gardens on premises, Indoor Sweet Water Pool, Full and varied program – Tiyulim - shiurim incl. tour of the cactus garden, health lectures, exercising, Mehadrin with Eida Chareidis and Rav Landau products and a full-time Mashgiach on the premises •249NIS p.p. per night (if you stay 3 nights), 269NIS p.p. per night (for 2 nights), 279NIS p.p. for a one night stay, Exclusive beautiful deluxe room 299NIS p.p. per night, Prices are for double occupancy–half board (breakfast and dinner- lunch 30NIS extra) • For Monday’s lunch, you must order this meal when you sign up, or it will cost 35NIS. One person in a room: 400NIS per night (480NIS Deluxe), Round-trip transportation (J'lem-Ein Gedi on Monday and Ein Gedi-J'lem on Thursday only) - 70NIS p.p. Cancellation fees:60NISp.p. before February19th noon,149NIS p.p. after that day and time, Rooms have fridge, "kumkum", coffee, tea, cookies, crackers • Ein Gedi Botanical Gardens are the only national botanical gardens in the world that have people living in them! • Shulamit’s tiyulim are always treats; Come! You will surely enjoy her delicious sweets

Mark your calendar immediately! Tiyul to great and exciting places you may have never visited - Tuesday and Wednesday, March 16-17, Overnight at Nir Etzion Hotel • Guided by David Magence, Apollonia along the northwest coast up to Rosh HaNikra, Itinerary to follow...

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

Havat HaBaton, Zichrom, vail February 13-14
This Shabbat: 695NIS per couple, H/B

Sheraton-Plaza, Jerusalem, valid February 13-14, 20-21
SHABBAT, 1130NIS per couple, F/B

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

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

Neptune, Eilat, valid February 15-19
MIDWEEK: 360NIS per couple per night, B/B

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

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

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

Novotel Thalassa, Dead Sea, valid February 15-19, 22-26
MIDWEEK: 475NIS per couple per night, H/B

Club Inn Eilat, valid February 15-19
MIDWEEK: 420NIS per couple per night, B/B

Ruth Rimonim, Tzfat, valid February 15-19
MIDWEEK: 435NIS per couple per night, B/B

Galei Kinneret, valid February 15-19
MIDWEEK: 776NIS per couple per night, H/B

Princess, Eilat, valid February 15-19
MIDWEEK: 480NIS per couple per night, B/B

4-night EILAT Package valid Wed-Sun, February 18-22
Round trip flights between BG airport and Eilat
Your choice of hotels:
Sheraton-Plaza 2700NIS per couple
Orchidea Hotel, 2545NIS per couple
Bed & Breakfast • Flights incl. in the price

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 TT606
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), 21-28 Shvat (Feb. 13-20)

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

Shabbat DAY
Shabbat Afternoon Shiur, 3:30pm, Mincha at 4:30pm, minyan permitting: Parsha Shiur & Playwith Yaacov Peterseil & Tiferet

Motza"ei Shabbat, Feb. 14, 8:30pm: Rabbi Shlomo Kory on Motivation, How to motivate yourself to do things you're not motivated to do

Motza"Sh Feb. 14, 7:45pm: Evening in memory of Etta Ehrman Kossowsky a"h: Guest Speaker: Bracha Ehrman on Shira, Divrei Torah by Eli Ehrman and Rabbi Dr. Z. Kossowsky; Refreshments

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
Please note: The 4:30 shiur will not be followed by Maariv. Maariv will be a "pot luck" affair, on an evening-to-evening basis, depending upon the schedule of events

SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda Warhaftig
10:30am (women) Let's learn Chumash with Tonia Frowein
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
Sunday, 2:00pm • Healing and the 10 S'firot by Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
7:30pm: Issues in Jewish Thought as they emerges from the Torah with the help ofRamban's Commentary - Now studying:The Early Generations & Bnei HaElohim - Who are they? with Rabbi Chaim Eisen
Sunday, February 15th, 8:00pm: Know your Numbers, Hypertension, Diabetes andthe Metabolic Syndrome 2004 by Dr. Henry Hashkes, MD, Specialist in Hypertension

MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) excursions into the world of nevi'im by Pearl Borow
10:30am (men &women): Mitzvot of the Week with Phil Chernofsky; Rabbi Leff will be back IY"H for the shiur on March 1st
11:36am (men & women), Jewish History series: The Bar Kochba Revolt, part I Sources and the Man with Dr. Henry Goldblum
11:36am (women) 10 steps to Greatness from the teachings of Rabbi Avigdor Miller z"l with Discussion with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for the first session • Qualified nutritional advisor on hand Mondays from 11:35am, Elisheva999-6479
Monday, February 16th, Video and Lunch, 12:30pm: “Can one say a bracha for another" by Rabbi Ahraon Adler
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, In-Depth study of Chumash B’reishit with Rashi, - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
MON, 8:30pm •AM SEGULA: “Curing the Jewish Heart” series, Lectures by Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator, Join us at our next bi-weekly meeting - MONDAY, Feb. 23, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162

TUESday
The Israel Center and the Old City Free Loan Association, 14th year • over 3000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am Call 054-690-330 for further information
9:00am: (men &women) The World of Mishna: Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15am (men &women): Parshat HaShavua with Rabbi Sholom Gold
9:00am: Pride & Anger: Qualities against Wisdom & Prophecy with Dr. Hayim Abramson
9:55am: "The High & Mighty King Sitting on His Throne" with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: shiur in Hebrew: Tefila - Service of the Heart with Dr. Hayim Abramson
11:55am: Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of Creativity, Come & discover your own writing ability! Each of us is a wellspringof thoughts, memories, stories & poetry. Let your inner voice emerge...Each session 1½ hours with Esther Sutton writer, counselor, facilitator, Tuesdays, 12:00-1:30pm • 20/25NIS
Tues., Feb. 17, 12:30pm • The Prince of Egypt, film followed by discussion: Did Hollywood get the Peshat right?
Tuesday, February 17, 8:00pm: KISS your sadness, fears/anxiety, pains, and addictive drives GOODBYE, Jewish Healing with Emotional Freedom Techniques and Tehillim, Rabbi Immanuel Yosef Legomsky MA Neurotherapist, Director: ITC, www.IsraelTraumaCare.org
Tuesday, February 17th, 8:00pm: Do you object to Sharon's plan for unilateral destruction of Katif? Would you like to do something to stop it? Come to the first meeting of the"International Task Force to Save Katif Jewish Communities From Eradication"

WednESday
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
Wednesdays at 9:00am (and Mondays at 7:30pm) • Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
9:15am • "The Right to Know..." seriesMedical Conditions Rabbi Macy Gordon
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with Rabbi Sholom Gold
Wednesday, Feb. 18th 12:30pm, lunch and video: “What is Prayer, as answered by the Rav by Rabbi David J. Derovan
(Mondays and) Wednesdays 2:00pm: Hebrew-reading Ulpan with Chani Abramson
Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Women in Tanach (see next box), Guided Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed - Now studying:Taamei HaMitzvot of Jewish Criminal Law with Rabbi Chaim Eisen
Wednesday, February 18, 8:00pm: Rabbi Shlomo Kory on Motivation, 4 ineffective ways people try to motivate themselves...and how to correct them
Wednesday, February 18th, 8:00pm: Video Presentation: Moral Dilemmas of 9/11, Presented byRabbi Nachum Amsel
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am: Shiur while you fold...Chassidut with Rabbi David J. Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil, Some time IY”H sometimes B”N
Thursday, February 19th, 19:00: Root & Branch Association (in cooperation with the Israel Center)
"Shabbatai Zvi, Labor Zionism and the Holocaust" by Barry ChamishAuthor: "Israel Betrayed", "Save Israel!", "The Last Days of Israel","Traitors and Carpetbaggers", "Who Murdered Yitzchak Rabin", Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
Upcoming: Monday, March 1, 20:00"The Messiah: Redeeming His Roots" by Rabbi Yaakov Moshe Poupko
8:00pm • Legends from the Gemara with Reb Yosef Schreiber

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

UPCOMINGS at the Center

Motza"sh Feb.21: Harpo & HaNeshamot

Sunday, February 22nd, 8:00pm: Author's First Israel Appearance, "The Ups & downs of Raising A Bipolar Child", A survival guide for parents byJudith Lederman & Candida Fink, M.D. Dr. Fink has been treating children with Bipolar disorders for many years. Mrs. Lederman will present a brief outline of the book, answer questions from the audience, and be available to autograph your copy of the book

Two sessions with Rabbi Shlomo Kory:
Tuesday, February 24th, 8:00pm "Decision Making: Your Personal Way of Making Decisions and How to Improve it"
Motza'ei Shabbos, February 28, 8:30pm: "From Decision to Realization:Developing your Decision into a Goaland Following it Through"

TuesdayFeb 24: Tofaah Concert for women

Wed. Feb. 25, 8:00pm, Is there hope for a Democratic Palestine? and why do we care? with Dan Diker

Ladies: You are in for a special treat! Sunday, February 29, 8:00pm at the Center, Concert of Classical & Jewish Musicby Zmora Women's String Orchestra, Conducted by Rena Schaeffer, 30NIS women, 20NIS students & children

Unemployed? Need extra income? Want a new hobby? Young Olim United is pleased to present the next 2 parts of a Job-Training Seminar on the topic of web design and programming (each part stands on its own)
Part II: Getting Stylish: CSS (Su-M Feb 15-16)
Part III: Web Dynamics: PHP (W-Th Feb 18-19)
Each part will be 10am-3pm at the Israel Center, and will cost 600š. 1600š for all 3 parts. Training to be provided by Mirimar Networks,and is for beginners and novices.Interested participants will also be screenedfor possible work opportunities. Info and RSVP: rsvp@youngolimunited.org.il

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

Israel Center Scene - Bringing you reports of selected activities of the Seymour J. Abrams Orthodox Union Jerusalem World Center

SAVE THIS DATE!
Gala Dinner of the Seymour J. Abrams • Orthodox Union • Jerusalem World Center
Eve of Yom Yerushalayim, Tuesday, May 18th '04 (28 Iyar 5764)at the Jerusalem Renaissance Hotel
The Israel Center Dinner will be held in honor of, and on behalf of, the Center's youth programs throughout Israel.
Guest of honor will be Marc Belzberg, whose vision and personal involvement gave these youth programs a start. Marc, who is the founder of “One Family” for Victims of Terror, and the Bereishit movement, continues to remain a loyal supporter of the Israel Center.
The Rabbinic leadership award will be presented to Rabbi Aaron Adler who regularly delivers very popular and inspiring shiurim in the Center’s Avrom Silver Jerusalem College for Adults under the direction of Rabbi Sholom Gold.
Dinner Chairman is Rabbi Emanuel Quint, Vice President of the Israel Center, and Journal Chairman is Stuart Hershkowitz of Bank Yerushalayim.
Other awardees for what promises to be the most exciting event of its kind this year, will be announced in the coming weeks.
WANTED! Volunteers to help in all aspects of preparations for the Dinner. Please call Chaim Jutkowitz. Tel: (02) 566-7787 ext. 203.

The Israel Center Bridges the Gap
A religious-secular encounterLichyot Beyachad is the Israel Center's project that brings dati and chiloni youth together for joint encounters. Below is a letter received by Youth Department Director Rafi Danan from Arale Fox-Na'an, teacher of Talmud at the Givat Brenner secular, regional school, following a two-day encounterbetween Dati and Chiloni students in the desert.
"Several days have passed but the high spirits have not yet subsided. The students are excited, running around with smiles on their faces and, oh, so satisfied! We do not have words to express our appreciation or to describe the importance of what transpired.
The meeting between "secular" students and good and dear people like you and Rabbi Michi led the students to see the "dati" world in a special new light. And that in itself is an achievement. The meeting with the students from Yeshivat Hesder, together with Bnot Sherut, and Rabbanim such as Harav David Avichail, inspiredthe students to acquire more Jewish knowledge.
After three events with you… the [secular] students now know, understand and, in my view, recognize the value of Judaism.
Let me quote from the student's responses…
"In my life I never met "Dati" people like this!"
"This (encounter) should be part of the regular curriculum"
"I will never forget this encounter."
Rafi - the words speak for themselves… I am convinced that the experience of learning (about) Talmud and Judaism… will reap fruits in the future."

Around and about the Center...
Another successful Shabbaton In the three years in which we have conducted Shabbatonim, this was the first conducted in cooperation with the David Cardozo Academy. This resulted in the presence of two excellent speakers, Rabbi Natan Lopes Cardozo and Rabbi Francis Nataf. During the Shabbat Rabbi Cardozo stressed that belief in G-d includes two major elements. These are the belief that Hashem created the world, as represented by Shabbat, and that G-d is continuously involved with this world, which is represented by the cycle of Chagim. On Shabbat afternoon Rabbi Nataf stimulated the audience with a comparison of Ashkenazi and Sefaradi attitudes towards pleasure. At this point, the hall in Ohel Shmuel, the Wolinetz Family Bet Knesset, was packed as the Shabbaton participants were joined by many of the local residents.
A keynote address
Anticipating that the attendance would far exceed the number of people the Center can hold, we recently scheduled Rabbi Hershel Schachter Shlit"a to speak at the Yeshurun Synagogue on the topic of "End of Life Issues". Dr. Jesse Berkowitz sponsored the shiur in memory of his mother and wife v"g. Over 500 people attended this important and well-presented shiur.

Music, Trivia, and Comedy
At another recent event, Howie Kahn presented one of his well-known music trivia and comedy evenings, which allowed some of the day-to-day tension of living in Jerusalem to evaporate amidst the nostalgic songs of the 60's and 70's, both Jewish and American folk music. 120 people attended and all had a good time.

What's new in Makom Balev?
Turning Shabbat into "Shabbes"
Recently three senior staff members, Yisrael Goren, Project Director, and regional directors Chaim Pelsner and Yael Churi, returned from a training tour as guests of NCSY in America. The goal was to learn how the Americans do "kiruv" and to learn how the organization functions. The three, having completed a very successful tour - which included visits to major NCSY national and regional events - are now in the process of implementing the different concepts learned overseas.
For example, during the months of January and February, all the chanichim of Makom Balev in 35 branches will experience a "Jewish Shabbat Experience". These Shabbat experiences take place in the community and the kids participate in all the Shabbat meals and activities. The Shabbat is both an important learning medium and a statement to the community; the chanichim make their presence felt and feel involved, sensing that they belong to something important.
Taking "Responsibility"
In most of the branches of Makom Balev, the madrichim have started to work on the topic of "My Responsibility", as it relates, "to me in general, regarding my life, my property and my future." To this end the staff produced a source book of readings and activities, the goal being to help the chanichim learn the importance of their decisions and actions.

New branch in Ma'ale Adumim
Makom Balev will soon open a new branch in Maale Adumim, especially designed for secular children in 7th-8th grades. To assist promotion, the school in Maale Adumim allocated Makom Balev an additional hour for a period of two months to introduce the students to our activity, after which they will decide for themselves if they wish to continue.

Elad - Project completed
We have successfully completed a special project in the "religious" town of Elad, where many displaced youth hang out on the streets and get involved in illegal activities. On an ongoing basis, Makom Balev professionals hold a parents' group in which different ways to work with the children are discussed. Recently, at the graduation of this program, 14 families and the head of the municipality, Mr. Tzuriel Krispel, participated. The parents were amazed at the progress the children made and couldn't offer enough thanks to the madrichim.

"Kehilot Yisrael": The Israel Center's Outreach Program in Small Communities.

Israel Center's Bayit Yehudi Opens in Ramat HaSharon. "Opening up Yahadut Centers in primarily secular neighborhoods is an interesting and challenging venture," notes Meir Schwartz, Coordinator of the Israel Center's Outreach program "Kehilot Yisrael." Last week there was a Chanukat Habayit for a new Bayit Yehudi in RamatHasharon, which opened its doors for activities with both secular and religious participants. A crowd of 150 people, religious and secular, literally crammed into the refurbished Coffee Bar off Ramat Hasharon's main street to attend this historical occasion.

At the opening ceremony, Rabbi Dovid Cohen, Director General of the OU Operations in Israel, spoke about our Avraham's quest for truth and authenticity. "The search is what counts", Rabbi Cohen stressed. The crowd was also addressed by Professor Avi Roth, Director of Bar Ilan's Shai Institute for Reconciliation betweenthe Religious and Secular, and Educational Director of Mibreishit, who offered very timely advice to those who enter into dialogue.

A variety of activities will be held at the Bayit Yehudi including shiurim on issues such as Tanach, family relationships and faith, holiday activities for parents and children, and discussion and study groups between young people, including from Bnei Akiva and the Scouts movement.

Mini-Kollel Makes its Mark
Marking a sign of the success of our community out- reach program in the Golan, we are pleased to announce that five "graduates" of the weekly shiurim - from Chad Nes, Ein Zivan, and Sha'al - joined a daily program of learning in the Israel Center's mini-kollel in Katzrin. Every day after work, these men sit and learn withHaRav Yosef Levi, Chief Rabbi of the region, Harav Yaakov Feigenbaum, Rosh Yeshiva of the pre-army College, and Ilan Ben Haroush, the regional coordinator of the "Kehilot Yisrael" project, in what will hopefully flourish over time into a major center of Torah learning in the Golan Heights.
Programs in Bikaat HaYarden(The Jordan Valley)Continue to Flourish
Every Thursday evening, in Mifgash Habik'a in the Jordan Valley, at least ten regulars come to hear a shiur in Parshat Hashavua given by HaRav Nir Efrati, a prominent teacher in Yeshivat Mizpeh Yericho.
Meanwhile, we are continuing with the regular shiurim and minyanim on the yishuvim every Shabbat in Netiv Hagedud, Chamra, and Patza'el, among others. Meir Schwartz points out that in the light of the Israel Center's activities to enrich religious life, Netiv Hagedud is now looking to integrate at least eight religiousfamilies into the Yishuv. In all, some 250 people participate in these Shabbat events where no religious programming had existed before.
On Motzaei Shabbat Parshat Beshalach, a Tu B'shvat Seder was held in Netiv Hagedud, attended by 50 participants. The Seder was run by Rav Efrati and marked yet another event in the series of holiday celebrations in the Bik'a.

The Israel Center and Beyond...
Israel Center hostsNCSY Birthright program
For the first time, the Israel Center was involved directly in this challenging and creative program, which brought some 35 college-students to Israel, most for their first visit to Israel. Under the direction of NCSY's Rabbi Dave Felsenthal, and with the assistance of the Center's Menachem Persoff, the young people exploredthe Land and their Jewish roots, to the point that several of the participants planned to return to Israel to learn in the summer and beyond.
A highlight of the trip was a joint program with NCSY's Yachad Birthright group (for developmentally disabled adults). They were joined by several NCSY "Our Way", hearing disabled, participants, and other participants from the Birthright group. One could easily argue that this was a first event of its kind in which NCSY,Yachad, Our Way, and the Israel Center held a joint event - and in Israel!

OU's Israel Mission
When the latest OU Mission visited Israel in mid-January, Menachem Persoff had the privilege of moderating the programs and introducing speakers throughout the trip, ably assisted by the staff of Modiin Tours and the inimitable Avi Dobular, educator and tour guide. During the Shabbat, the group was addressed by Chief RabbiYona Metzger and the OU's Director of Kashrut, Rabbi Menachem Genack. One of the participants described the Mission as "one of the best yet". Having been all over the country to such sites as Tel Rumeida, Netzarim, and Kochav Yair Ma'arav, that is not surprising.
One of the highlights of the mission was the celebration of the first anniversary of the Israel Center's Makom Balev chapter in Kiryat Malachi. Guest speakers included Yisrael Goren, Director of the Makom Balev project and Lior Katzav, brother of President Moshe Katzav and former Mayor of Kiryat Malachi. The young (largelyEthiopian) members of the chapter danced and sang with the Mission participants and presented the Mission with a beautiful plaque depicting their activities and appreciation for the support given to their chapter by the OU Israel Center.

Bet Kharkov
Bet Kharkov is the Israel Center's project for its Olim from the OU Community program in Kharkov, Ukraine.
Recent highlights included a two-day trip of hikes and cultural activities dedicated to the theme of Jewish Heroism in which 40 Bet Kharkovers participated, and a Tu Bishvat Seder replete with the Sheva Minim, in which the lively participants heard stories and midrashim, all connected to fruits of Israel. The evening endedwith the sounds of the songs of Eretz Yisrael.
We are looking forward to opening soon our "Student's Yeshiva" for alumnae, students and chayalim in the Jerusalem and Dan area. It will consist of a twice-weekly shiur in Russian given by special lecturers. Watch for details.

NESTO
More on Tu B'shvat…
Last week, 70 NESTOers from Senior and Senior Plus held a Seder Tu B'shvat replete with all the fruits of Eretz Yisrael and 4 cups of wine (really grape juice) and a game designed to get the NESTOers to say as many brachot as possible!
Stop the Press:
Senior Plus is in the process of making a film of a screenplay that the NESTOers wrote themselves. This activity has brought out lot of confidence in the kids. The film will be finished sometime around Purim.
Chesed in NESTO
Last month, the Seniors went to Yad Eliezer and helped pack boxes of food packages to go to needy families. The kids learnt about giving and showed interest in doing a similar activity again.

Jewish Values Education Institute - Some Ongoing Programs
Women's Beit Midrash
Two dozen women come together to improve their Hebrew reading in the Hebrew Reading Ulpan (with Mrs. Chani Abramson), learn BeChavruta (study pairs) and hear Shi'urim in Chumash (from Rabbi David Derovan) and in Tanach (from Mrs. Pearl Borow). Aside from the intrinsic value in the content, the Women's Beit Midrash Shi'urimemphasize the acquisition of study skills.
Reaching the Age of Mitzvot
An Interactive Bat Mitzva Course for Mothers and Daughters" is now in the middle of its fourth series. Mrs. Pearl Borow teaches this twelve-session course that brings mothers and their pre-Bat Mitzva daughters together to study about women in the Bible, women's Mitzvot, and enhancing Jewish identity.

MEMBERSHIP
If you read these last several pages, then you know beyond a doubt that the Israel Center is a lot more than shiurim at 22 Keren HaYesod and Torah Tidbits.
We are doing some very special things for many different people. We work with people from 12 to 120, from all kinds of back- grounds, located in many parts of the country.
Membership in the Israel Center makes you a partner in all we do. The merit for those who help support our Torah and chesed projects is no less than the madrichim and staff who are doing the actual work in the field.
Call us at (02) 566-7787 and find our about yearly or life membership. It’s worth it!

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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