HALACHIC TIMES
Ranges are THU-THU 27 Men. Av - 4 Elul (Sep 1-8)
Earliest Talit & T'filin - 5:23-5:28am
Sunrise - 6:14½-6:19am
Sof Z'man Kri'at Sh'ma - 9:26-9:27am (8:40-8:41am)
Sof Z'man T'fila - 10:30-10:30am (9:59-10:00am)
Chatzot (halachic noon) - 12:39-12:37pm
Mincha Gedola (earliest Mincha) - 1:12-1:09pm
Plag Mincha - 5:44-5:36pm
Sunset - 7:08-6:59pm (7:03-6:54pm)

*Concerning "Earliest Shacharit", the time is actually the earliest time for Tallit & T'fillin. In extenuating circumstances, one may daven earlier than T&T time, but will have to do so without T&T, until their later time. A fast begins earlier than T&T time, namely Olot HaShachar.

Candle lighting (regular and earliest) and Havdala times - Israel Summer Time (DST) - Correct for TT 683 • Rabbeinu Tam (J'm) - 8:15pm
6:26pm (5:43) Jerusalem 7:38pm
6:45pm (5:46) Gush Katif 7:41pm
6:43pm (5:44) Raanana 7:40pm
6:42pm (5:43) Beit Shemesh 7:39pm
6:43pm (5:44) Netanya 7:40pm
6.43pm (5:44) Rehovot 7:40pm
6:23pm (5:44) Petach Tikva 7:40pm
6:42pm (5:44) Modi'in 7:39pm
6:43pm (5:44) Be'er Sheva 7:39pm
6:41pm (5:42) Gush Etzion 7:38pm
6:42pm (5:43) Ginot Shomron 7:39pm
6:26pm (5:42) Maale Adumim 7:38pm
6:42pm (5:43) K4 & Hevron 7:38pm
6:36pm (5:42) Tzfat 7:38pm

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem 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...
This Shabbat we bench Rosh Chodesh Elul, which will be on the following day, Sunday and on Monday.
ROSH CHODESH ELUL YIH-YEH MACHAR B'YOM RISHON U'V'YOM SHENI HABA ALEINU V'AL KOL YISRA'EL L'TOVA
The Molad is on Motza’ei Shabbat 10:43pm Israel Summer Time which we announce thusly:
HAMOLAD YIH-YEH B'MOTZAEI SHABBAT ARBA DAKOT V'ACHAT ASAR CHALAKIM ACHAREI ESER
The actual molad is only about an hour earlier, at 9:46pm
First op for Kiddush L’vana would be Tue Sep.6 at 10:43pm, except that the moon sets on Tue at 8:20pm. Therefore, first op (3-day minhag) is Wed. night.

If you look in the western sky in early evening, you will see two very bright “stars” fairly close to each other. They are the planets Venus (brighter) and Jupiter.

The Elul Preparation Plan
Leading up to Elul, we had the sedras of D’varim, Va’etchanan, and Eikev, which remind us - as they did, so to speak, the new generation poised on the threshold of Eretz Yisrael - of the 40 year history of the young nation. So too, we find in those sedras a review of the basics of Judaism - the Aseret HaDibrot, the first two passages of the Sh’ma, the commands of Brachot and T’fila, blessings and prayer. And a fair amount of warnings - warnings not to repeat the “bad stuff” of the previous generation and warnings about how to behave in Eretz Yisrael when the People will encounter close-up cultures of paganism and perversion.

That was the bulk of the Torah reading of the month of AV, spelled ALEF-BET, the initials of the statement ELUL BA, Elul is coming.

Parshat R’ei is either the Shabbat we bench Rosh Chodesh Elul or Rosh Chodesh Elul itself. So it is fair to say that with R’ei we embark on the journey through the month of Elul bringing us to the Yamim Nora’im. How does Parshat R’ei launch the countdown to Rosh HaShana? With mitzvot! 55 of them. Third largest number of mitzvot for a sedra. The “mitzva theme” so to speak, continues through Shoftim (41) and Ki Teizei (74), making mitzvot the Torah’s answer to the question, how best to prepare for Rosh HaShana and Yom Kippur.

R’ei’s mitzvot touch many areas of Jewish life. There are mitzvot between the Jew and G-d. There are inter- personal mitzvot. There are mitzvot that depend on the Land of Israel and there are mitzvot that apply in all places. There are mitzvot that apply in the time of the Beit HaMikdash, and mitzvot that apply in all times.

Of course, the order of the day - or month - is introspection and T’shuva. But R’ei and the other sedras of Elul give us a focus. Jewish Life and the quest for holiness are made up of mitzvot and our commitment to them.

R’ei Stats
47th of the 54 sedras; 4th of 11 in D'varim
Written on 257.8 lines in a Sefer Torah (rank: 4th)
20 Parshiyot; 5 open; 15 closed (rank: 10 tied)
126 p'sukim - ranks 13th (first in D'varim) Same number of p’sukim as Lech Lecha, but Lech Lecha ranks 23 in size, compared with 4th for R'ei
1932 words - ranks 7th (first in D'varim)
7442 letters - ranks 7th (first in D'varim)
Relatively long p'sukim like most sedras in D'varim (hence, jump in ranking)

Mitzvot:
55 of the 613; 17 positive, 38 prohibition Only Ki Tetze & Emor have more mitzvot (There are even more than the official 55 in R’ei)

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 - 17 p'sukim - 11:26-12:10
[S> 11:26 (3)] After setting down the fundamentals of Judaism (including the formative history of the Nation, Aseret HaDibrot, Sh’ma, Brachot & Davening, and more) in the first three sedras of D'varim, Moshe Rabeinu proceeds with the "Tachlis" part of the Book - mitzvot. The sedras of R'ei, Shoftim, and Ki Teitzei contain 170 mitzvot, the greatest concentration for 3 consecutive sedras. They are 3 of the top 6 mitzva-sedras of the Torah.
Blessing = keeping the mitzvot; curse = not keeping them. These are the simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har Grizim and Har Eival.

SDT Note the phraseology in the opening p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you won't... There is an implied "recommendation" to choose Blessing (similarly, "And you shall choose Life"). The Bracha, of course WHEN you choose it... good things will happen. The curse, IF (not assumed) you are misguided enough not to choose it...

See Parsha Points to Ponder for another observation on the imbalance in the Torah’s presentation of the two sides of this R’EI “choice”.
[S> 11:29 (23)] The Nation was born in Egypt, had its infancy in the wilderness, and will grow and flourish in the Promised Land. "These are the mitzvot to be preserved in the Land..."

(Note that not all of the mitzvot that follow are actually Israel-related, yet it is possible to suggest - as Ramban does, very strongly - that ALL mitzvot were meant to be observed in Eretz Yisrael).

Sites, altars, idols, etc. of the nations in Eretz Yisrael are to be destroyed [436, A185 12:2]. However, we must be careful not to do the same to G-d [437, L65 12:4] - this mitzva includes the prohibition of erasing G-d's Holy Names.

Skip this if you want your Torah Tidbits NOT to deal with current events...
It must strike anyone who looks at the sedra that once again the hot issues of the day seem to be addressed by the weekly Torah reading. What should be done with the shuls of Gush Katif and other yishuvim that were evacuated? Destroy them?! How can we even think about doing that. LO TAASUN KEIN LASHEM ELOKEICHEM. Do not do that to G-d. As of this writing, the Supreme Court seems to be reconsidering (reviewing) their decision to allow the government to destroy the shuls. An impressive list of rabbanim, including current and former chief rabbis, have been outspokenly opposed to destroying the shuls. Aside from the halachic angle, the issue was raised about the terrible precedent it would set for other countries with shuls they currently maintain. We will see in the next couple of days what the expanded panel of High Court justices decide and what the government will plan to do. Let us hope and pray that at least we can fulfill LO TAASUN KEIN.

While their places are to be eliminated, THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual life and energy. All sacrifices and offerings are to be made there and only there, at the first festival encountered [438, A83 12:5]. It is on those occasions (the 3 Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as they are in the wilderness. Soon we will be entering the Land for a more "permanent", down to earth form of living.

MitzvaWatch
There is a fairly common situation among the Torah's mitzvot of a positive command and a prohibition basically saying the same thing. We have a mitzva to fast on Yom Kippur and a prohibition of eating or drinking. Same thing. We may not do Melacha on Shabbat and we must abstain from Melacha on Shabbat. Same thing. In R'ei, we are commanded to "cancel" uncollected loans at the end of Sh'mita year. We are forbidden from collecting loans after the Sh'mita year has past. We are required to give a freed Jewish servant gifts when he finishes his term of service. It is forbidden to set him free empty-handed. Same thing. There are many examples of these "two- sides of the same coin" mitzvot. And there are reasons for the positive mitzva and a “partner” prohibition.

But let's take a look at another aspect of mitzva pairs. Less common than the perfectly matched positive mitzva and prohibition, is the pair of mitzvot that overlap, but not completely. Back to the first type for a moment. If a person eats on Yom Kippur (without halachic sanction), he is simultaneously in violation of the prohibition against eating on YK, and in non-fulfilment of the mitzva to fast. If you eat, you are not fasting. If you fast, you are not eating.

But take a look at [438], the mitzva to fulfill a pledge of a korban or other donation to the Beit HaMikdash. There is a partner prohibition (in Ki Teitzei) which forbids delaying the fulfillment of a pledge to the Mikdash. These mitzvot do not perfectly align. To fulfill the positive mitzva, one must "pay up" by the next Regel. However, one is not in violation of the prohibition unless three Regalim have past since the pledge.

Levi - Second Aliya - 18 p'sukim - 12:11-28
There, a special place will be designated for the bringing of all offerings. There, spiritual rejoicing will take place, and there, we shall help the Levite and the less fortunate to also have cause to rejoice. It will be forbidden to bring sacrifices anywhere else [439,L89 12:13]. Korbanot are to be brought only at the Mikdash [440, A84 12:14] (another example of the mitzva-pairs). Only those consecrated animals that become unfit for the Altar due to blemishes must be redeemed [441,A86 12:15] (without an invalidating blemish, a consecrated animal may NOT be redeemed) and then may be eaten as "regular" meat. The animals' blood, of course, may not be consumed.

It is forbidden to eat Ma'aser Sheni outside Yerushalayim, neither of grain [442,L141 12:17], nor of wine (or grapes) [443,L142 12:17], nor olive oil (or olives) [444,L143 12:17]; nor to eat sacred first-born animals outside of Yerushalayim [445,L144 12:17], nor the more sacred sacrificial meat outside of the Temple courtyard [446, L145 12:17], nor eat the meat of an Olah (completely-burnt offering) at all [447,L146 12:17], nor other korbanot before their blood is properly sprinkled on the Altar [448,L147 12:17], nor eat First-Fruits before they are placed in front of the Altar [449,L149 12:17] [449,L149 12:17].

The previous paragraph lists 8 mitzvot that all come from a single pasuk (12:17). Here too is an example of how we would be lost in trying to understand all that this pasuk is commanding us, without the Oral Law. Again, it is not rabbinic interpretation nor legislation nor extension that we are dealing with; it is Torah as much from HaShem as B'reishit Bara Elokim and Anochi HaShem Elokecha.

All of the above-mentioned foods are to be eaten where they are supposed to be eaten. Be careful not to forget the Levi, the gifts due him, and other forms of help [450,L229 12:19].

[S> 12:20 (9)] "When G-d will expand your borders as promised..."

Notice that the Torah speaks of prosperity immediately following the portion about generous charity-giving and concern for others. This is G-d's "illogical" promise: the more you give, the more you will have.

If and when we desire to eat meat (other than the sacred meat of korbanot), we may do so anywhere we choose, but we must properly slaughter the animals we eat first [451,A146 12:21].

In the pasuk commanding Sh'chita, G-d says "(slaughter the animal) as I have commanded you". Yet we do not find the details of Sh'chita in the Written Torah. This pasuk is one of the sources for the concept that the Torah consists of a written portion and an Oral Law - both the Word of G-d.

Non-sacred meat does not have the same restrictions as sacred meat (i.e. ritual impurity - yours or the animal's - is not an impediment). Many other halachot, of course, do apply.

An animal must be killed before its meat is taken. This is the universal prohibition (it is both one of the 613 and one of the 7 Noahide Laws) of "Limb from a living animal" [452, L182 12:23]. Blood must be removed from meat before we may eat it.

Korbanot shall be brought from all over (even from outside of Israel) to the "Place of G-d's choosing" - the Mikdash [453,A85 12:26]. These korbanot shall be offered on the Altar, the blood sprinkled thereon, the meat (when permitted) to be eaten there.

Be careful to do all that G-d asks, so that things will be good for us and our children.

Shlishi - Third Aliya - 22 p'sukim - 12:29-13:19
[S> 12:29 (4)] Repeat warning: Do not get interested in the idolatrous practices of the nations whom we will replace in the Land, lest we too anger G-d and be punished by Him.

We shall do all that we are commanded, neither adding to [454,L313 13:1], nor diminishing from [455, L314 13:1] Torah & mitzvot.

[P> 13:2 (5)] If (when) there arises among us a prophet or dreamer - even one who performs miracles or signs to back up his words - who prophesies in the name of idolatry, it is forbidden to listen him [456,L28 13:4]. This is to be viewed as a test by G-d of our faith in Him. We must be true to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to Him. The above-mentioned false prophet shall be put to death for his attempts to turn us away from G-d. We thus uproot evil from our midst.

[S> 13:7 (6)] If any fellow Jew (even a close relative or beloved friend) tries to entice us to idolatry of any type (familiar, exotic, or foreign), we must show no love to such a person [457, L17 13:9], nor overcome our hatred of him [458,L18 13:9], nor rescue him from danger [459,L19 13:9], nor speak on his behalf in court [460,L20 13:9] nor refrain from speaking against him [461,L21 13:9].

MitzvaWatch
The Torah must be very clear and strong in these commands, because it has become second-nature to us to love our fellow (ideally), not hate him, and try to save him. But not in this case.

These mitzvot stand in startling contrast to the mitzvot from K'doshim which command love of fellow Jew, not to hate him, to save him from danger, etc. These mitzvot (from this week's sedra) underline the seriousness with which the Torah treats the enticer. He is a cancer in our midst that must be removed.

But rather, the enticer shall be put to death by stoning (after trial and conviction), the accusing witnesses initiating the execution. And (it almost goes without saying that) it is forbidden to entice a fellow Jew to leave G-d and worship idols [462,L16 13:12].

[S> 13:13 (7)] If we find out that an entire city is being enticed to idolatry, we must very carefully investigate the matter. This command is generalized to require thorough examination and questioning of witnesses in all types of cases [463,A179 13:15]. If the charges are substantiated, the population of the "city gone astray" is to be killed by sword, the possessions of the people are to be burned, and the city itself destroyed [464,A186 13:17]. The city may not ever be rebuilt [465,L23 13:17] (unless security considerations determine otherwise). No one may benefit from anything from the city [466,L24 13:18] so as not to provoke G-d's anger. Proper fulfillment of these and other mitzvot will find favor in G-d's eyes.

R'VI'I - Fourth Aliya - 21 p'sukim - 14:1-21
[S> 14:1 (2)] As "G-d's children", it is forbidden to gash oneself (for idolatrous purposes or to mourn the dead) [467,L45 14:1] nor tear out one’s hair in grief [468,L171 14:1].

[Mitzva 467 also prohibits factionalization of the community when it is detrimental to Jewish unity].

It is our destiny to be the chosen from among the nations of the earth.

[S> 14:3 (6)] It is forbidden to eat “any abomination”, defined here as the meat of a korban that had become "disqualified" [469,L140 14:3].

The Torah next lists 10 types of mammals that are kosher (3 domestic, 7 wild), and then gives signs to deter- mine a kosher animal (split hoof and cud-chewing). This is followed by four examples of animals we may not eat.

(In Sh'mini, the first place where kosher and non-kosher animals are presented, only non-kosher animals are named.)

The kosher domesticated animals are very familiar to us: Cow, Goat, Sheep. Rabbi Aryeh Kaplan z"l identifies the 7 wild kosher animals (Chayot T’hortot) as gazelle, deer, antelope, ibex, chamois, bison, giraffe. In his foot- notes, he brings different opinions about the Hebrew terms for different animals. Rabbi S.R. Hirsch, on the other hand, translates very few of the animals and birds mention in this parsha, and leaves the rest in transliteration only. He defends his refusal to translate some of the animals because a mistranslation (which he considers very likely) can result in someone eating non-kosher.

[S> 14:9 (2)] Fishes with scales and fins are permitted to be eaten; that which has no scales (or fins) is forbidden to us. Scales (are easily scraped off without damaging the skin of the fish) determine the kashrut of a fish.

[S> 14:11 (11)] We may eat kosher birds. We are therefore obligated to examine and determine the kosher status of a bird we would like to eat [470,A150 14:11] (The corresponding mitzvot for the other types of animals have been counted from Shmini.)

The Torah lists 21 types of birds that are forbidden. (Don’t confuse the term species for type. Torah classification does not necessarily match modern taxonomy.)

The characteristics of kosher and non-kosher birds are NOT mentioned in the Torah (unlike mammals and fish). The Gemara gives us guidelines that distinguish between kosher and non-kosher birds. Practically speaking, neither the list nor the guidelines are what determine which birds we eat.

Tradition does. Basically, we do not trust ourselves to be able to properly identify the birds named in the Torah (modern Hebrew sometimes does not match Biblical or Mishnaic Hebrew - this is one problem). If we have a tradition in our communities that a particular type of bird is kosher, then we will eat it. Otherwise we take the cautious position of SAFEK (doubt) and choose to be strict with ourselves.

It is also forbidden to eat non-kosher locust and other winged insects [471, L175 14:19].

Even though we may eat meat, it is forbidden to eat of an animal that died other than by sh'chita. This is the ISUR of N'VEILA [472,L180 14:21].

Benefit may be derived from N'VEILA but not from milk-meat mixtures.

Although this third occurrence of BASAR B’CHALAV teaches the prohibition of benefit, it is not counted as a separate mitzva here, but is included in the prohibition of eating M-in-M from Ki Tisa. We have three p'sukim that each teach a prohibition - cooking, eating, benefit - but in counting mitzvot, Meat-in-Milk is not counted as one mitzva or three, but as two of the 613 — one prohibition to cook meat and milk together, and one prohibition that forbids eating and/or deriving benefit from meat and milk that has been cooked together.

Chamishi - Fifth Aliya - 8 p'sukim - 14:22-29
[P> 14:22 (6)] (Approx. 2% of the yield of a crop is given to a Kohen as T'ruma. One tenth of the remainder is separated as Ma'aser to be given to a Levi.) One tenth of what is left is separated as Ma'aser Sheni [473, A128 14:22], which remains the possession of the owner but is sacred and must be brought to Yerushalayim and eaten there in a state of ritual purity. If the amount of Ma'aser Sheni is great, a person is permitted to redeem the produce for fair market value plus a fifth. (i.e. 1/4 is added, that amount becoming 1/5 of the total amount.) If one redeems the Maaser Sheni of his neighbor, no one adds one fifth. The proceeds of the redemption are to be spent on food and drink in Yerushalayim. Once again the Torah reminds us to care of the Levi, who has no property of his own. (This rule of Ma'aser Sheni applies in years 1, 2, 4, 5 of the Shmita cycle.)

[S> 14:28 (2)] In the 3rd (& 6th) year of a Shmita cycle, the second tithe is to be given to poor people [474,A130 14:28]. This generous act of tzedaka will be rewarded by G-d’s blessings.

Shishi - Sixth Aliya - 18 p'sukim - 15:1-18
[S> 15:1 (6)] If Shmita year passes, repayment of personal loans may not be demanded [475,L230 15:1]. This rule applies when both lender and borrower are Jewish. Loans due from a non-Jew must be collected [476,A142 15:3], but it is a mitzva to cancel the personal debt of a fellow Jew following the Shmita year [477,A14115:3]. If the Jewish People follow the Torah and mitzvot properly, we will be blessed by not having poverty among us. We will also dominate among the nations of the world.

[S> 15:7 (5] However, when we are confronted with poverty, we must not hold back generous support of those in need [478,L232 15:7]. Rather it is a great mitzva to give tzedaka and support those less fortunate than ourselves in a giving and dignified manner [479,A195 15:8]. Be especially careful not to withhold loans to the poor because the Shmita year is approaching [480,L231 15:9]; if the poor person cries out to G-d, He will hold you accountable for not helping. Be generous in areas of tzedaka and Chessed, thereby meriting blessing from G-d. Poverty will be a "fact of life" under normal circumstances; give tzedaka freely.

Although a lender must void a debt after Shmita year passes (unless he has executed the document called PROZBUL, by which he is considered to have turned over his debts to a Beit Din for collection, in which case Shmita does not terminate such loans), the borrower may - and should - offer to repay the loan. The lender is obligated to tell the borrower that the loan has been canceled by Shmita, and the borrower is supposed to say that he would like to give the money back to the lender anyway (as a gift). The lender can accept the repayment in that case, and the borrower is considered to have acted in a proper Jewish manner. The borrower who “takes advantage” of the Shmita- voiding of a debt is considered to have behaved in an improper and un-Jewish manner.

[S> 15:12 (7)] If a Jew becomes an indentured servant to a fellow Jew, he shall work no more than six years and be freed in the seventh. One must not send the freed EVED IVRI away empty-handed [481,L233 15:13] but rather he shall be given a generous allotment upon discharge [482,A196 15:14]. We are to remember that we were AVADIM in Egypt and that G-d redeemed us and expects us to be sensitive to those less fortunate than ourselves. If the EVED IVRI does not want to be released, his ear is ceremonially pierced and he remains in his master's service until Yovel. Do not be stingy with the servant, for he has served you hard and long.

Sh'vi'i - Seventh Aliya - 22 p'sukim - 15:19-16:17
[P> 15:19 (5)] First-borns of cow, goat and sheep are sacred (if unblemished); they may neither be worked [483,L113 15:19] nor benefited from [484,L114 15:19], such as shearing the wool for personal use. They are given to a Kohen as one of his Torah-granted gifts (after 30-50 days from birth). They are to be eaten by the kohen and his family after being brought as a korban - within a year, unless "unfit for the Altar", in which case they are the Kohen's property, to do with as he pleases.

[P> 16:1 (8)] Preserve the spring month and bring the Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar when necessary, by adding a month - a second Adar - to push Pesach into the spring.)

Chametz is forbidden on Erev Pesach afternoon [485,L199 16:3]. This is a separate prohibition, and of a lesser status (based on comparing punishments for violation), to the prohibition of Chametz on Pesach itself.

The Chagiga cannot be left over beyond two days [486,L118 16:4]. Korban Pesach cannot be brought on a private altar [487,* 16:5 - not on Rambam’s list - the only mitzva on the Chinuch’s list that Rambam does not count. Other shoe drops in Haazinu].

[S> 16:9 (4)] Count 7 weeks until Shavuot; this is the OTHER Omer mitzva (in addition to counting 49 days - this is why we identify the days from 7 to 49 as days and weeks+days).

Next, a mention of Sukkot and then the command to rejoice on the Festivals [488,A54 16:14]. Appear in the Mikdash and bring korbanot on Chagim [489,A53 16:15]; do not appear there empty-handed [490,L156 16:16].

Haftara - 12 p'sukim - Yeshayahu 54:11-55:5
This Shabbat is and isn’t Machar Chodesh. It is, because Sunday (and Monday) is Rosh CHodesh. It isn’t, because the Machar Chodesh haftara does NOT preempt the regular haftara of R’ei, which is one of the 7 Haftarot of Nechama. ANIYA SO’ARA is the 3rd of the 7 Consolation Haftarot... relatively small, it is also part of the Haftara of No'ach.

We have the hopeful message that G-d will take back the exile-afflicted people of Israel in great splendor. It is also a prophecy of a time when our enemies will not succeed against us. Spiritual thirst and hunger will be tended to and all will be good for us...

IF we will listen to G-d. There it is. The same deal as in the sedra. A deal repeated over and over again. A deal that is so simple, we should only be able to exercise our free will and keep our end of the covenant.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 299 • Robbing Real Estate
As I stated in the last lesson, I hope to get back to the voluminous topic of Dina D’Malchuta Dina in a few weeks.

In the Shulhan Aruch, Rabbi Yosef Karo, after the chapter on Dina has a few chapters regarding robbery. In the last lesson we discussed Rabbinic declared robbery. In this lesson we learn that real estate does not lend itself to being robbed or stolen. A strong person may force the owner off the real estate, but it still remains the real estate of the owner.

Shimon owns a field. Reuven forces Shimon off his field, or in Shimon’s absence, Reuven occupies Shimon’s field and holds himself out to be the owner of the field, not by claim of right as having purchased the field or having inherited or having received it as a gift.

Real estate cannot be robbed to transfer ownership of the field from Shimon, the owner to Reuven, the robber. No matter how many transfers follow the “robbery” of the field by Reuven, Shimon can always reclaim his field from the current possessor of the field. The current possessor can make a claim against the person who sold him the field, until the first purchaser can make a claim against Reuven the original robber. When Shimon reclaims the field from the current possessor he does not have to reimburse the possessor for the money he paid for the field. The laws of this paragraph hold true even if Shimon has at any time abandoned hope of recovering possession of the field.

But if Shimon could have brought a law case to recover the field and failed to do so and declared that he abandoned hope of recovering the field, then it is deemed that he actually did abandon the field and it is declared ownerless and Reuven has acquired the field, or whoever holds it possesses it from him.

Since Shimon’s field is deemed owned by him even when it is forcibly in possession of Reuven, losses to the filed from natural sources are borne by Shimon. Reuven can always say to Shimon “Here is your field.” However, if the deterioration came about because of acts of Reuven, he is responsible for such losses. For example, he dug holes or caves, or he cut down trees or he ruined the wells or razed structures on the field. Then Reuven must return the field in the state that it was before the damages inflicted by Reuven. If he razed a structure he must rebuild it, or if he cut trees, he must replant trees in a comparable state, or he must pay for the damage inflicted. All of the appreciation brought about by the efforts and money of Reuven must be paid to Reuven by Shimon when he retakes possession of the field.

If the field that Reuven robbed from Shimon was robbed from Reuven by Levi, and Shimon cannot obtain the field from Levi, Reuven must purchase for Shimon a field comparable to what Reuven robbed, or pay Shimon the value of the field that Reuven robbed from Shimon. If Levi is a brigand who robs many fields and Shimon’s field was one of many robbed by Levi, then Reuven is not required to make good the value of the field that Levi robbed, since Levi would have robbed his field no matter in whose hands it was. But if this field that Levi seizes because it is in the hands of Reuven, the result is that Reuven is indebted to Shimon.

There are times when the robber causes damage to the robbed real estate by digging holes or putting into the soil fertilizer or acids that harm the particular soil, or cutting down trees or selling the fruits and other crops that the robbed real estate yielded. Or the robber, Reuven, owes money to Shimon, the owner of the real estate, because another stronger person, Charles, robbed from Reuven the real estate that Reuven robbed from Shimon. In the meantime Reuven sold his own real estate to Levi.

Question, does the victim have a lien on the robbers’ real estate?
Assume that...
January 1 - Reuven robbed “Field A” from Shimon.
January 1 - Reuven owns his own real estate designated as “Field B”.
February 1 - Reuven, the holder of the stolen Field A causes $100 worth of damage to Field A.
February 15 - Reuven sold Field B to Levi.
March 1 - Shimon brings a law suit to recover Field A from Reuven. Shimon wins his lawsuit against Reuven and he is awarded back the Field A and $100 for damages caused by Reuven to Field A.
March 2 - Shimon wants to collect the $100 from Reuven, The officer of the Beth Din goes to Reuven and finds that Reuven has no assets to pay the $100.

Question? May Shimon ask the Beth Din officer to go to Levi and recover the field that Reuven sold to Levi after Reuven caused damage to Shimon’s field?

Had the $100 been due for a loan from Shimon to Revuen evidenced by a proper note of indebtedness dated prior to February 15, Shimon cold have instructed the Beth Din officer to proceed to collect the $100 from Levi by taking back the field that Reuven sold to Levi after the loan was made by Shimon to Reuven. In the case of a note of indebtedness the note acts as a lien on all the assets of the debtor. If the debtor sells any of his real estate it is sold subject to the lien of the prior creditor lender. The case of the robber is not similar to that of a borrower. The officer of the Beth Din can only collect from assets of Reuven on hand when he comes to collect and the officer of the Beth Din acting on behalf of Shimon cannot go after Levi since damages caused by Reuven does not create a lien on Reuven’s real estate. The reason is that when Levi purchases Field B from Reuven he does not know the extent of damages that Reuven caused to Shimon’s field. In the case of the debt arising from a borrowing and a note of indebtedness is written and delivered to Shimon, the amount of the debt is fixed and Levi knows what his potential loss is if he loses Field B to Shimon. And this is considered by Levi in purchasing Field B from Reuven. Had Beth Din rendered a judgment in favor of Shimon prior to February 15, then Levi would have purchased Field B subject to Shimon’s lien in the amount of $100 and the Beth Din officer could have taken Field B from Levi to pay Shimon. If prior to February 15, had Reuven written a note of indebtedness to Shimon to evidence the damages he caused to Field A, then Shimon could have collected the damages from Field B that Reuven sold to Levi after the date of the note of indebtedness.

The subject matter of this lesson is more fully discussed in volume IX chapter 371 and 372 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
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 by Rabbi Asher Meir
Shofar in Elul
There is an ancient custom to blow the shofar in Elul. The source is in the Midrash: "On Rosh Chodesh [Elul] the Holy One, blessed be He, said to Moshe: Ascend the mount unto Me. And they sounded the shofar in all the camp, that Moshe ascended the mount, so that they shouldn't further err after idols. And the Holy One, blessed be He, ascended in that shofar, as it is written, (Tehilim 47:6) 'God ascends in the [shofar] blast'. Thus the Sages established that the shofar should be sounded every Rosh Chodesh [Elul]'" (Pirkei deRebbe Eliezer, chapter 46).

The Midrash fails to explain exactly why the shofar prevented the children of Israel from worshipping avoda zara. One likely explanation is that they were deterred from idol worship largely because of Moshe's presence. The Torah explicitly states that the people desired to fashion an idol "because Moshe was delayed in descending from the mount" (Shemot 32:1). And Rashi there explains that the people were convinced (by Satan) that he had died. Furthermore, the passage from the Midrash immediately follows a description of the harsh punishment Moshe meted out to those who bowed down to the calf during the entire period between the sin of the golden calf and the new ascent to Mount Sinai. Once Moshe disappeared again, people might have though that Moshe had disappeared, never to return; they might again have been motivated to make an alternative worship, to fill the vacuum left by the absence of Moshe's spiritual leadership, and they might have been additionally tempted to do so by the absence of fear of his stern reaction.

If this is the proper understanding of the Midrash, we may ask why the Holy One ascended in this shofar. On the contrary - this shofar seems to show that the only thing keeping the people from idol worship was the presence of a convenient alternative and the fear of earthly punishment. We can certainly recognize that these elements are occasionally necessary to keep faith and observance alive in times of crisis, but they are hardly an uplifting aspect of our religious life. Why would we commemorate this shofar for all generations?

The truth is that awe and fear are always a necessary part of our religious experience. It's true that love of G^d is in some sense higher than fear, but while love should be dominant, it alone can not bring us close to God. The gemara tells us that even if one has a silo full of good deeds, they are not preserved without fear of heaven (Shabbat 31a). And the Tikkunei Zohar (10) compares fear and love to two wings; without both, it is impossible to soar aloft.

Hashem is exalted in the hand-claps and the singing of glee (Tehilim 47:2), but he is also exalted in the terrifying sound of the shofar, the t’ru’ah. (Tehilim 47:6.) Rosh HaShana and Yom Kippur are, after all, the Days of Awe, when we particularly remember God's aspect of judgment. It is true that we ultimately have to move beyond fear and grow in love; that is one explanation for why we stop blowing the shofar during the Days of Repentance. Certainly after the final shofar blast on Yom Kippur we switch our focus to Hashem's love, a focus which intensifies all through Sukkot and reaches its highest pitch on Simchat Torah. But we can never neglect the need for awe and fear, and this is a particular emphasis in the unique service and worship of the month of Elul.

TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir Tamari
Avraham and Sarah in Egypt [1] (B’reishit 12:10-13:4)
"Avraham Avinu was tested with 10 trials and he withstood them all; this shows the degree of his love for Hashem" (Mishna Avot 5:4); "to teach the world that Avraham was G-d fearing and perfect in all his midot" (Rabbenu Yonah). "All of these trials are specifically mentioned in the text of the Torah [others appear in midrashim]. These were the estrangement when Hashem commanded him to leave his birthplace, his country and his father's house, the famine in the land that was supposed to be his greatness, the oppression by the Egyptians in taking Sarah to Pharaoh, the war against the militarily superior 4 kings, the taking of Hagar after his conclusion that Sarah could not give birth, the circumcision in his old age, the oppression by having Sarah taken by the king of Gerar [Avimelech of the Philistines], the expulsion of Hagar after he had been established through her by the birth of a son, the expulsion of Ishmael that the Torah tells us was bad in the sight of Avrham, and akeidat Yitzchak" (Rambam, Commentary on the Mishna).

"The Aggada tells us that these 10 tests were parallel to the 10 sayings with which the world was created to teach us that the whole world exists in the merit of Avraham. The 10 generations that lived from Noah till Avraham, although they also sinned, were saved from the destruction that had come upon the 10 generations from Adam to Noah because Avraham guided them to repent. Because of the 10 trials, Israel was granted the miracles of the 10 plagues on the Egyptians and the 10 miracles at Yam Suf. As a reward for his steadfastness, Israel was given the 10 commandments" (Rashi,Avot).

All the trials of Avraham must be seen in the light of the Divine promises made to him. For instance he had been promised that Hashem would make him great in every respect in the land, whereas he had no sooner arrived there than there was a famine and he and all his dependents had to suffer hunger and privation. Alternatively, Hashem told him, "Walk before Me, through the land as I have given it to you", yet when he had to bury Sarah, Avraham had to purchase a burial plot and pay exorbitantly for it. Despite these trials, he did not question or doubt the Divine Word. That is the hallmark of Avraham and his spiritual greatness, the single-minded obedience to Hashem's Words no matter whether it was 'lech lecha' or whether it was to offer his only son as a sacrifice.

"'And there was a famine in the land and Avraham went down to Egypt'. Avraham Avinu sinned a great sin, albeit in error, by leaving the sanctity of the Promised Land and going down to Egypt. Instead, he should have trusted in the Divine Providence that He would save them from all suffering. As a consequence his descendants were exiled to that country" (Ramban). "However, the words in the text make it obvious that the famine was very severe. W e see that Avraham made every endeavor not to leave the country; rather he first sold off all his cattle and herds, and movables and it was only when these were exhausted, that he was forced to leave" (Haemek Davar). "There were 2 reasons to justify Avraham's going down to Egypt. Firstly, he thought that the mitzva was to dwell in Eretz Yisrael, but that did not preclude going to chutz la'aretz, temporarily, for trade or for other purposes.

[Halakhically, one is permitted to leave the Land of Israel in order to learn Torah, to find a wife and for reasons of parnasa, livelihood.] As we see in the text, his intention was not to dwell in Egypt but merely to be there, and to return immediately the famine was over. In this there was approval from on High, since the text says, 'lagur', to dwell there temporarily, not to settle. The second reason lies in the Divine Wisdom that wishes that Mankind should keep His mitzvot and live by them, not die through them. Our Sages teach us that if hunger comes to the city, one should move from there. Here the famine is described as very severe, supporting Avraham's understanding that seeking food and sustenance through natural means, was in accordance with the Divine will and so not an infringement of mitzvat Yishuv Eretz Yisrael" (Abarbanel). The Malbim adds that Avraham, in his typical modesty, ['I am ashes and dust' (B’reishit 18:27)] did not consider himself worthy for G-d to change the course of nature and perform a miracle in order to save him. So he chose to seek out a solution through natural means. In this connection, it is instructive to note that in the whole of Bereishit, in contrast to the other books of the Torah, there are no visible and open miracles, no supernatural changing the workings of nature; only hidden ones. The Chassidic Masters explain that it was only the merit of Klal Yisrael that gained them miracles.

So we see that, there is an issue raised by some of our Sages as to the spiritual quality of some of Avraham's actions. This is a question that is asked regarding the morality and correctness of some actions of all the figures in the Tanach.

"The Torah says of none of our great men and women, 'Here you have the ideal, in this person the Divine becomes human'. It relates what happened, not because it is exemplary but because it happened. Where the Word of G-d sets a pattern before us to imitate, it places no human before us as the ideal, rather G-d says, 'Look at Me, imitate Me, wander in My Ways'. The Torah is no collection of examples of saints; were the Biblical people without passion, without internal struggle, their virtues would seem to us the outcome of some higher nature and therefore no model that we could ever hope to emulate." (Rabbi S.R. Hirsch, Gen, 12:10-13). At the same time we should not make the error, so common in our own times of seeing them merely as ordinary human beings, with our own weakness, lusts or desires, or psychological and social behavioral ideologies. Rather, they were all great men and women with a desire and yearning to follow G-d's Words towards the highest spiritual, moral and ethical levels.
This is the 97th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

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

[1] From the virtual desk of the OU VEBBE REBBE
Q: At the last day of Sheva Berachot, we ate most of the meal in the daytime but got up to Birkat Hamazon and the Sheva Berachot after sunset. Could we still make the berachot?

A: At first glance, this is the same as one who starts a meal on Shabbat and does not finish it until afterward, with the question being about reciting R'tzei in Birkat Hamazon. The Beit Yosef (Orach Chayim 188) brings differing opinions on the matter. The Shulchan Aruch (188:10) rules that we follow the beginning of the meal and recite R'tzei even after Shabbat has ended.

However, in our case, the Acharonim rule differently. Many (including Shaarei Teshuva 188:7 and Birkei Yosef 188:13) cite the Ginat Veradim, who says that that when we recite things that do not seem to apply anymore because they applied in the beginning of the meal, it is only by hazkarot. That is, R'tzei and the similar Ya'aleh V'yavo are not full berachot but are additions to the existing text of Birkat Hamazon. However, we do not make individual berachot, like Sheva Berachot, after the week of festivities are over, just based on the beginning or even the end of the meal. (We should note that there are other questions that arise in regard to counting the seven days. We rule that it follows the time of the chupa (Rama, Even Haezer 62:6; see Acharonim). When there are multiple reasons to allow the berachot, it may be possible to accept a combination of opinions. Thus, for example, Rav O. Yosef (Yabia Omer V, EH 7) allows making Sheva Berachot at bein hashemashot (twilight) of the eighth night when the couple had not entered the yichud room until the night of their wedding.)

The Pitchei Teshuva (Even Haezer 62:12), after citing this Ginat Veradim, seems to be bothered by the following question. When a man and woman who were both previously married get married, there is only one day of Sheva Berachot (Shulchan Aruch, EH 62:6). There is a major dispute on what one day means (see Chelkat Mechokek and Beit Shmuel, ad loc.). Some say the first day refers to all the meals the couple partakes in on the halachic day of their marriage. Others say it applies to the first, festive meal that the couple partakes in, even if it is on the night after the marriage, which is very common in summer weddings. While it is questionable whether to make a beracha at the wedding meal that was held at night, the Ba'er Heitev (62:5) says that one makes Sheva Berachot that night if the meal began in the daytime. The Pitchei Teshuva apparently expected that the same thing should be true for a meal that began on the seventh day of normal Sheva Berachot and ended on the night of the eighth.

The China V'chisda (on Ketubot 7a) makes the following distinction. Even though there is only one day of Sheva Berachot for the previously married couple, there are three days of simcha. Therefore, the second night is not a totally inappropriate time to recite the Sheva Berachot. In contrast, after the seven days of a normal Sheva Berachot period, there is no place for the berachot, and the fact that the meal was begun (or even finished) during the day is not enough to enable berachot to be made after their time.

There is a difference between your question of reciting Sheva Berachot on the eighth night and that of reciting "Shehasimcha Bim'ono" in the zimun of (introduction to) Birkat Hamazon. The Ezer Mikodesh (on Shulchan Aruch ibid.:13) says that one does recite "Shehasimcha Bim'ono" in this case. His main reason is that the gemara (Ketubot 8a) says that when one makes a meal in honor of a wedding up to twelve months later one may recite this addition. Although we do not do this in practice, in a case like ours, where there are serious reasons to consider this a continuation of the Sheva Berachot period, it is appropriate to do so. Recent Acharonim caution that this is true only when people outside the household take part in the meal (see Nisu’im K'hilchatam 14:128).

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

[2] Candle by Day
In certain situations we belong to the world; in others we belong to ourselves. We must learn to distinguish between these situations so that by acting in accordance with what we are at the time, we may make maximum use of ourselves.
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat R'ei opens with a reminder to Am Yisrael that they are about to enter the Land of Israel, where they will be obligated in a series of seminal commandments. First and foremost is a command to locate two mountains - Har Gerizim and Har Eival - and to pronounce a B’rakha and a K’lala - a blessing and a curse. This commandment is expanded upon later on in Sefer Devarim (ch. 27), and, in fact, fulfilled in Sefer Yehoshua (ch. 8) after the successful capture of Yericho and Ai.

The Torah gives no particular reason for performing this ceremony, but it is clear from the reaction of the Canaanite nations that it was a ritual that had great significance. Immediately after the curses and blessings are presented the Navi reports two reactions. On the one hand, all those nations now join in a pact to fight "as one" against Am Yisrael (9:1-2). On the other hand, the Giv’onim choose to present themselves as coming from "a faraway land" to make peace with the Jewish People. While before the ceremony on Har Gerizim and Har Eival the Canaanite leaders were willing to let Yericho and Ai fend for themselves, now they understood that something out-of- the-ordinary was taking place.

It appears that this ceremony - in many ways a reenactment of Matan Torah in the Land of Israel - clarified to the Canaanites that this was not simply a new nomadic tribe that would settle amongst them. These people were coming with a new belief system that totally rejected the basic values of the lifestyle that the Canaanites held dear. They understood (as we must) that moving to Israel is not simply a geographic move, it is a statement of belief in HaShem and acceptance of a moral, ethical, principled way of life.
Rabbi Shalom Z. Berger, Ed.D, Alon Sh’vut

[4] A Touch of Wisdom, A Touch of Wit
R' Naftali Tzvi Yehuda Berlin, the Netziv, would never sit down to eat until he was assured that the chickens had been fed first, as it states: "And I will give grass in your fields to your animals, and you shall eat and be satisfied" (Devarim 11:15). The animals receive their grass before man can take up his meal.

Once, on Rosh HaShana, they had all come home after the long services, they could not find the key to the chicken coop. They looked and looked, to no avail. The Netziv decided that a non-Jew should be asked to break the lock. That meant that someone had to be sent to the other side of town to find a non-Jew who would come and perform the task.

Meanwhile it was getting later and later. No one had eaten yet that day. The Netziv was old and weak, and he too had not tasted a thing.
Finally a non-Jew was found, the lock was broken, and only then did the Netziv and his family sit down to make Kiddush and to eat.

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

[5] MicroUlpan
See that in the lower-right corner? It’s a washing cup - for Netilat Yadayim. Most people (who know Hebrew) call it a NATLAH. But not HaAcademiya LaLashon HaIvrit. They call it an ANTAL. And now you know!

[6] Parsha Points to Ponder - R’EI
1) When describing the blessings, the Torah simply states (11:27) THAT YOU LISTENED referring to G-D’s commands. Regarding the curses the Torah teaches (11:28) THAT YOU DID NOT LISTEN AND YOU TURNED AWAY FROM THE PATH. Why were these additional words necessary?
2) The Torah teaches that the purpose of the eating of the tithes in Jerusalem is SO THAT YOU SHOULD LEARN TO FEAR G-D (14:23). Why does it focus on LEARNING to fear G-d instead of simply stating that the mitzva imbues us with fear of G-D?
3) Why does the Torah mention rejoicing regarding the holidays of Sukkot (16:14) and Shavuot (16:11) but not for the holiday of Pesach?

Ponder the questions first, then read here - THESE ARE THE ANSWERS
1) The Malbim points to the teaching that G-D rewards for the thought to do a good deed as if he action was already performed. Thus, just listening to G-D and deciding to perform the mitzva is enough. However, with regard to sins, one is only punished for actually performing the sin. Thus, the words AND YOU TURNED FROM THE PATH were necessary before explaining the curses.
2) The Seforno explains that the Great Sanhedrin sits in Jerusalem at the CHOSEN PLACE where the tithes were to be eaten. This experience of coming to Jerusalem afforded the people the opportunity to learn about serving and fearing G-D from the great leaders in the court, aside from the messages inherent in the mitzva of the tithes.
3) The Tosefet Bracha suggests that perhaps since we are taught WHEN YOUR ENEMY FALLS DO NOT REJOICE (Mishlei 24:17), so the Torah does not specifically teach to be happy on the holiday commemorating our defeat of the Egyptians (although the mitzva of Simcha most definitely applies to Pesach as well as the other of the Three Pilgrimage Festivals - ed).

Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il

[7] Torah from Nature - E. Fruit Bat
ATALEIF PEIROT in Hebrew, the Egyptian Fruit Bat, a.k.a. the dog-faced bat, is Israel’s largest bat (although it is on the small side for a fruit bat). One of 32 species of bats found here, it is the only one with excellent night vision. It also has a highly developed sense of smell... they roost primarily in caves... use echo location... the only form of bat echo location that is audible to the human ear... they do not make the high frequency calls that most bats do in the larynx. Instead, their echo location calls are made by suddenly releasing the tongue upward away from the floor of the mouth... Signals from the lower end of this frequency range are perceived by the human ear as a staccato of harsh cracking sounds... they roost in large numbers (among the largest animal groupings in the world)... feed upon a huge variety of fruits of tropical shrubs and trees and are known to fly vast distances to find ripe fruit in season, particularly ripe figs...

Just to clarify (a little)... There are between 900 and 1000 species of bats worldwide. They divide into two main types - larger fruit bats and smaller insect-eating bats. There are three species of bats that feed on blood of animals and birds. They are known as vampire bats (and gave their name to the Dracula-type characters, rather than vice versa). No vampire bats live in Israel. (They are found in Central and South America.) Insect-eating bats are valuable to the ecology because of the number of insects they consume.

[8] Divrei Menachem
Parshat R'ei forces us to consider the realities of daily life. When socialist ideas are passé and divisions between rich and poor continue to grow, it is very sobering to consider the Torah's admonition that, "destitute people will not cease to exist in the Land" (Devarim 15:11).

The Torah demands of us to open our hands to our brothers in need and not to fear that we will suffer as a result. We should not ask if we can help but how much and in what way we can help. Our compassion for the poor is the way that we both fulfill the word of G-d and imitate His merciful attributes.

From the text that describes the destitute person, "among you… in your cities… in the Land," we learn that the extremely poor have preference over close relatives and that the penniless of your city precede the poor elsewhere.
The Torah tells us that the extent of the prevailing poverty is a function of our willingness to give loans close to the Shemita year, at which time loans are annulled - for this is a true test of faith in Hashem's providence. Today, sadly, there is a unique opportunity to put these laws into practice, as some of our displaced brothers are being relocated in our cities. And in the words of our parsha, if we respond accordingly, "Hashem will surely bless you in the Land" (ibid 15:4).
Shabbat Shalom, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
King Herod "the Great" (40-4 BCE)
The distinguished historian Doron Mendles wrote, "On the whole, Herod's Hellenistic side comes much more to the fore than his Jewish one, and the attempts of some scholars to emphasize his Jewish facets have not been very successful. Later Jewish tradition thoroughly denigrated him (except for his initiative in building the Temple), which shows that in the mind of many Jews, he never was really "king of the Jews." His rule was backed by the Greeks settled in Eretz Yisrael by Alexander the Great and his Ptolemaic and the Seleucids successors, his army of mercenaries - which was largely though not completely - non Jewish, his network of military strongholds, superficially Judaized Edomites, his Diaspora connections and the threat of Roman intervention on his behalf. With the exception of a few sycophants, the indigenous Jewish population detested him. The founder of many pagan cities, Herod strengthened the Greco-Roman element in Eretz Yisrael thereby tightening the Roman grip on the land. As much as possible, he relied up on the friendship and support of non-Jews. His confidant was the Spartan adventurer Eurycles, his generals were non-Jews, probably Roman. He appointed numerous Hellenized eunuchs - anathema to Jews - to important administrative positions in his government; other positions were given to members of his own family or fellow Edomites. His Kohanim Gedolim came from priestly families in Bavel or Alexandria and therefore they had no local power base. (The only one of Herod's Kohanim Gedolim - he appointed and dismissed seven of them - who came from Eretz Yisrael held office for one day!) The noted historian F.E. Peters notes, "Seen through Jewish eyes, Herod's measures appear as harsh and oppressive as those of Antiochus Epiphanes, and indeed, the two men operated from similar premises. Like Epiphanes and… the Romans, Herod equated Hellenism with economic prosperity. He attempted to spread Hellenism…by a magnificent building program, and as Augustus prided himself on the restorations of temples belonging to local religious cults, so Herod embarked on the rebuilding on a grandiose scale of the temple of Jerusalem." Even the Sages who hated Herod admitted, "He who has not seen the temple of Herod has never seen a beautiful building.'" (Baba Batra 4a).

Known in history as a master builder, Herod "was… the most barbarous of tyrants who ever sat on a throne. He had slain men innumerable, and the lot of those which survived made them envy those who were slain. He not only tortured his subjects individually but oppressed entire cities …" (Wars II 6:2). Hearing of Herod's butchery of his family members, the Emperor Augustus (no milksop himself) commented, "It would be better to be Herod's pig than his son." For all the external splendor of his regime, he was well aware that the Jewish inhabitants of Eretz Yisrael despised him as the "Edomite slave". Josephus describes patriots who were hidden in the caves. "A certain aged Galilean… had seven sons and when they obeyed Herod's command and left their cave, he (Herod) stood at the entrance and killed them one by one; and when Herod held out his hand to the old man and promised not to punish him, the old man only reviled Herod for his Edomite origin and threw himself over the precipice" (Wars 1:15/6). The horror generated by Herod's reign of terror against his Jewish subjects is all too redolent in the Gemara's narration of how Herod came to refurbish the Beit HaMikdash. Herod wanted to know, "Who are they who teach, 'From the midst of thy brethren thou shalt set up a king over thee" (D’varim 17:15)? The Sages! He therefore arose and killed all the Sages, sparing however Baba ben Buta, that he take might council of him. He placed on his head a garland of hedgehog bristles and blinded him. One day (Herod) came and sat before him and said, 'See what this wicked slave does… I want you to curse him. Baba ben Buta replied, "…Even in your thoughts, you should not curse a king" (Kohelet 10:20). Said Herod, "But this is no king." He replied, "Even he only be a rich man, it is written. 'And in your bed chamber, do not curse the rich'" (ibid.) …Continuing his entrapping efforts, "Herod replied, 'This applies only to one who acts as one of 'thy people'. (The Sage) replied, 'I am afraid of him." But Herod replied, 'We are alone, there is only the two of us.' He replied, 'For a bird of the heaven shall carry the voice and that which has wings shall tell the matter' (ibid.). Herod then said, 'I am Herod. Had I known that the Sages were so circumspect, I would not have killed them. Now tell me what amends I can make." Baba ben Buta told him that since he "extinguished" the light of the world by killing the Sages, he should "attend to the light of the world" - and restore the Beit HaMikdash - of which it is written, "And all the nations will become enlightened by it…." (Yeshiyahu 2:2). For once Herod was as good as his word. In consultation with the Kohanim, he refurbished the Mikdash without disturbing the Divine Avoda.

Fat and repulsive, the once handsome Herod approached his death. "…a fire glowed within him (which) augmented his pains inwardly… for it brought upon him a vehement appetite to eating… His entrails also had ulcers, and the chief violence of his pain lay on his colon; an aqueous and transparent liquor had also settled itself around his feet, and a like matter afflicted him at the bottom of his belly. Further his genitals were rotting and produced worms; and when he sat upright, he had a difficulty of breathing, which was very loathsome, on account of the stench of his breath… he also had convulsions in all parts of his body…" (Antiquities 17:6;4). Reconciled to his coming death, "he contrived the following wicked designs. He commanded the principle men of the entire Jewish nation, wherever they lived, should be called to him. Accordingly, there were a great number who came, because the whole nation was called… and death was the penalty as such who despised the letters that were sent to them… and when they were come, he ordered them to be all shut up in the hippodrome… and thus he spoke 'I shall die in a little time… but what troubles me is this, that I shall die without being lamented, and without such mourning as men usually expect at a king's death." He ordered that "as soon as he gave up the ghost, they shall place soldiers around the hippodrome… (and) have those in custody shot with darts (and that way), he shall have the honor of a memorable morning at his funeral…" Some cynics thought that the old butcher had an additional and equally sinister motive. These people thought that Herod's design was to impress his Roman masters with the popularity of his house and thereby ensure their support when his son Archelaus stepped forward to claim the throne. In a furtive manner, he assumed that the Romans would not investigate the cause of the lamentations too closely, and even if they did, the slaughter of a few thousand more Jews would not upset them unduly. Josephus summarizes Herod's character. "Now anyone may discover the temper of this man's mind, which not only took pleasure in doing what he had done formerly against his relations… but by those commands of his which savored of no humanity; since he took care, when he was departing out of this life, that the whole nation should be put into mourning… when he gave order that one out of every family should be killed, although they had done nothing that was unjust. (Antiquities 17:6;6).

Catriel's book in progress: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Parsha Pix
There's Har Grizim in the upper left, blessed with full green foliage.
Next to it is Har Eival with a dead tree representing its curse-role.
At the upper right is an eraser with the negation circle. It is forbidden to erase the seven special names of G-d.
To its left is the negation circle on a plus or minus, for the two prohibitions of adding or diminishing from the Torah.
The Tzedaka box is for the mitzva of giving Tzedaka, which is counted from this sedra.
Lending to a fellow Jew is an important mitzva (that’s the hands and the wallet), especially as the Shmita year approaches and then draws to a close.
The stalk of wheat is a reminder of the mitzvot of Maaser Sheni and Maaser Ani as well as the prohibition of eating MaaserSheni (and several other sacred foods) outside Yerushalayim (or their specific venues).
The wheat standing straight up looks like the numeral 1. The dot to its left is the decimal point that turns the wheat into 1/10 - Maaser.
The burning trees in the lower right stand for the destruction of AVODA ZARA from Eretz Yisrael.
The sword is the method of dealing with a bona fide IR HANIDACHAT.
The third negation circle is on the camel, a non-kosher animal. The giraffe, on the other hand, gets two thumbs up - one for cud-chewing and one for split hooves.
The steak on the plate ready to be eaten points out that even though sacred meat was a topic of several mitzvot in the sedra, so is BASAR TA'AVA, meat that we may eat. This was forbidden during the years of wandering, but will be permitted in Eretz Yisrael.
In the lower left is a representation of the Three Pilgrimage Festivals, the topic of the last portion of the sedra.
The milk carton and wine bottle are from the haftara, where we are told that they will be acquired free of charge (or something like that).
The smiley is for the mitzva to be joyous on the Chagim.
The Omer box is for the mitzva in R'ei to count the weeks. Some opinions actually consider this an independent mitzva; most combine it with counting days.
C I is R’ei (see) Anochi (I) - so too 101 (CI in Roman numerals).
Bird watcher is for the mitzva of checking if a bird is kosher.
Alpha-bet is without A, B, O - i.e. without blood.
Two new visual TTriddles.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. 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 (EIKEV) TTriddles:
[1] 2 from 13 of 11 of 5
[2] Moshe, Yirmiyahu, Shmuel, Nechemya
[3] Had it been the US instead of Canaan, then one thing that was sent in would be humorous irony
[4] G-d told Moshe to take another two, G-d set aside Levi, and one other - who & what?
[5] wordwise matchup of the Land and the week
[6] plus 2 parenthetical footer places

And the envelope, please...
[t] 2 (the second passage of Sh’ma is taken) from (pasuk) 13 of (perek) 11 of (book) 5 (of the Chumash, D’varim.)
[2] The word VAV-ALEF-TAV-PEI-LAMED-LAMED, either VA’ETPALEIL (and I davened) or V’ETPALEIL (and I will daven) is said by four people in Tanach. Twice by Moshe (once on behalf of ASharon and once on behalf of the People - of course Moshe prayed many times for the People, but we’re dealing with the specific word VA’ETPALEIL), and once each for Sh’mu’el, Yirmiyahu, and Nechemya. EB correctly pointed out the slight vowel difference: Sh’muel’s word has a SH’VA under the VAV and the others have a KAMATZ under the VAV. As indicated above, this is no slight difference - the tense is different. In Shmuel’s case, the VAV is conjunctive only (VAV HACHIBUR) - the verb ETPALEIL remains in the future tense. For the others, the VAV of VA’ETPALEIL is a VAV HAM’HAPEICH (VAV HAHIPUCH), the VAV that flips the tense from future to past. For this kind of a VAV, the SH’VA switches to a PATACH or a KAMATZ, as in this case.
[3 One of the things G-d said He would send into Canaan to help rid the country of its temporary occupiers was the TZIR’A, hornet of wasp. Had it been the USA that the WASP was sent into, there would have been humorous irony - don’t you think?
[4 The phrase BA’EIT HAHI, at that time, appears 19 times in Tanach (18 of which are in the Chumash, 15 of which are in D’varim); only three of the times is the phrase at the beginning of a pasuk. Eikev has two of them: At that time, G-d told me to hew another pair of Luchot, and at that time, G-d separated the tribe of Levi (seems to refer more to the Kohanim, a subset of Leviyim)... The other pasuk that begins with BA’EIT HAHI is the only one of the 19 that’s not in Chumash. It is in Yeshayahu 39:1, At that time, M’rodach-Bal’adan, king of Bavel, sent “get well” gifts to Chikiyahu HaMelech...
[5] In the set of p’sukim that describe the Land of Israel, we find the word ERETZ mentioned 6 times and the seventh time, it is HA’ARETZ. This is a word- wise matchup to the 6 days of the week and THE DAY, Shabbat.
[6] The footer of the pages of Torah Tidbits is at the bottom of each page where it says OU Israel Center TT number whatever, page number, what issue. Occasionally (very often in the past for many months), there is a word or phrase in parentheses at the end of the footer on a page or two. Last week, for TT#682 there was Ft. Worth (Texas), whose area code is 682. And there was ASHDOD (Israel) whose g’matriya is 1+300+4+6+4=315. What’s the connection? There is none. Let’s try AT-BASH G’matriya where ALEF is 400, SHIN is 2, DALET is 100, VAV is 80, and anther 100 for the last DALET, for a total of 682.

This week's TTriddles:
[1] E.T., cane, cane, sort of all blue
[2] strong like a stone
[3] false prophets and witnesses
[4] Don't try Friday night's suggestion this Shabbat morning
[5] Shabbat and spring with, all the mitzvot without
[6] plus two elements from the Parsha Pix

Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
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FYI: Israel Center Libraries...
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The Israel Center Yair Landau Memorial Library is open when the building is open. Books may be taken out of the Arnold Abroms Memorial Lending Library only by library members. The Librarian, Yaakov Rosen, is on duty in the library Sundays 10:00-15:00, Wednesdays and Thursdays 10:00-14:30 - PLEASE JOIN THE LIBRARY

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There is now a Gemach Box in the lower/café level of the Israel Center. Clothes, household items, toys, and NON-PERISHABLE food may be placed in or taken out as appropriate. Thank you for your cooperation and participation. When much more has been given than taken, we distribute many of the contents of the Gemach Box to needy individuals and families.

The Israel Center clothing Gemach located on the café level is now seeking pots, pans, and other kitchen items in addition to clothing. There are Israeli families, specifically Ethiopian olim that desperately need these items. Either bring them or, if you have a lot, call Mark 054-582-0517 to have them picked up.

Thank you and "Yasher Ko'ach" to the many people who brought in used clothes and kitchen items for our G'mach. If... call Mark 054-582-0517

NESTO Native English-Speaking Teen Olim
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Sundry
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THE TRAVEL DESK...
for making reservations and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. At your service 9:00am-1:00pm, Sundays to Thursdays. Call the Israel Center Travel Desk, 566-7787 ext. 244; fax: 566-0156• tiyul@israelcenter.co.il
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Israel Center In-House Shabbaton - Shabbat Parshat Ki Tavo Friday-Shabbat, September 23,24, Mincha 5:05pm • Early candle-lighting 5:20pm, Earlybird price: 200NIS (230 non-mem), Prices go up after Monday, September 12th, Prepare for the Yamim Nora'im in the warm atmosphere of an Israel Center Shabbaton - great camaraderie, delicious meals, quality shiurim, Divrei Torah, tidbits, Question & Answer session...Shiurim etc. by Rabbi Emanuel Quint, Rabbi Eddie Abramson, Phil Chernofsky and others...

IY”H, before Rosh HaShana, we hope to repeat our popular bus tiyul to 5 Jerusalem Sites with Esther Schlisser - Watch for further details

Sunday, September 4th • 10:30am • Tour of the new state-of-the-art Historical Pavilion at Yad VaShem with Rena Quint, Might already be booked; call to join or be wait-listed

Tiyul from Beginning to End - See how bread is baked • See how Tefillin are made, Thursday, September 8th (4 Elul), 2:30-5:30pm (approx.), Angels Bakery is the biggest bakery in the entire Near East, Guided tour of the bakery followed by a video and guided tour of the Oter Yisrael Tefillin Workshop, 25/36nis • limit 25 participants, Sign up immediately with the Travel Desk, 566-7787 ext. 261 or 244

Tour of the world-famous Belz Synagogue, Tue, Sep. 13th, 2:00pm, 18NIS members (26NIS non-members), Advance registration & payment required, Participants will be informed of the meeting place upon registration

Hamei Yoav Spa - The last Sunday of each month, the spa will be open for women only. Mark your calendar, reserve the dates, sign up with us now. The spa has geyser water that has many pools that flow into each other. And a larger pool that is a joy to bathe in. Their most unusual invigorating showers are reason enough to come. Sunday, September 25th - leave Center 4:00pm, return approx. 10:00pm, 90NIS for members (non-members add 10NIS), Sign up immediately with the Travel Desk, 566 7787 x 261 or 244

The Palmach Museum, Tel Aviv • Mon. Oct. 31 with Nachman Kupietzky, Check-in 1:15pm • Leave Center 1:45am PROMPTLY • Return 6:00pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 70NIS (80NIS non-members) • must pay in advance, Limit: 25 people, Call Travel Desk (ext. 261 or 244) to reserve

For reservations at the hotels listed below or any other Israeli hotels, please call the Travel Desk 566 7787, ext. 244.
Please note: Hotels are sometimes booked by the time you respond to the deals on this page. Or sometimes they make last minute changes in their deals. It is frustrating to both you & us. We ask for your understanding. We will do our best to help out.

Kibbutz Lavi, valid September 7-11
CHAZZANUT long weekend, 3600NIS per couple (4 nights), F/B

Ruth Rimonim, Tzfat, valid October 2-6
ROSH HASHANA package, 4500NIS per couple (3 nights), F/B

Sheraton-Plaza, Jerusalem, valid October 3-5
ROSH HASHANA package, 3800NIS per couple (2 nights), F/B

Renaissance, Jerusalem, valid October 3-5
ROSH HASHANA package, 2560NIS per couple (2 nights), F/B

Regency, Jerusalem, valid October 3-5
ROSH HASHANA package, 1900NIS per couple (2 nights), F/B

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

The Back Page of TT683

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Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 28 Menachem Av - 5 Elul (Sep.2-9)

Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen

Friday Eve
"Early Shabbat" R’ei, Fri. Sep. 2, Mincha will be 5:28pm, Plag is 5:43pm, Kabbalat Shabbat, Maariv, Sho-f'tim 5:20pm • Ki Teitzei 5:12pm • Ki Tavo 5:05pm (Shabbaton)

Shabbat day
Shabbat Parshat R’ei - September 3rd, 5:00pm • Mincha 6:00pm, Rabbi Alan Greenspan on Pirkei Avot

Motza'ei Shabbat, September 3rd: What’s Going On NOW? Update by David Bedein Investigative Journalist

Sun - Thu in the Ganchrow Beis Medrash (first floor)
10:00am Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
1:20pm Mincha (this time stays the same throughout the year)
on hold Daf Yomi by Rabbi Shmuel Halpern
on hold Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel

Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am( women) Mystical Insights into the Months of the Year by Golda Warhaftig
10:30am (women) Yom Kippur Machzor with Tonia Frohwein
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm • Creative Life Education • Presenter: Aharon Romm, The Master Key to Living (not just Exisitng)
Sunday 7:30pm (men & women) Issues in Jewish Thought as they emerge from the Torah with the help of Ramban's Commentary - Migdal Bavel: Who said they did anything wrong? with Rabbi Chaim Eisen
Note change in time: Sundays at 8:45pm - Nesivos Shalom on Pirkei Avot with R' Yaacov Yisroel Bar-Chaiim, IY"H we will be building a coherent picture of how this classic contemporary Chassidic sefer approaches character development

Monday
N'SHEI LIBRARY 10:00-12:30
9:15am (men & women) Excursions into the world of the IMAHOT with Mrs. Pearl Borow
On sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays 10:00-12:00
10:30am (men & women) Rambam’s 13 Principles with Rabbi Zev Leff
Resumes IY"H September 12th - Mondays, 11:35am- Jewish History Series by Dr. Henry Goldblum
The Power of Chasidic Storytelling: A portrait of the Baal Shem Tov presented by Chana Sophia Yaffe; Chasidic Stories & Melodies: an invitation to explore the never ending spiritual journey through Heaven & Earth - MONDAY, SEPTEMBER 5th, 11:30am
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:30pm, Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day
Monday, September 5th, 1230pm, in the Library (free) - Torah video and lunch: THE AKEIDA: MAN'S PARTNERSHIP WITH G-D by Rabbi Stewart Weiss
Women's Beit Midrash MON (and WED) 3:00-5:00pm: Acquire study skills and knowledge crucial to your life as a Jew - join us!, Guided Chavruta study with Pearl Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Monday, September 5th, 7:30pm: Post-Expulsion:Is there any consolation? by Rabbi Ephraim Sprecher
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, September 12th, 7:30-9:30pm with Judy Belsky
Mondays, 8:30pm • AM SEGULA presents:: “Curing the Jewish Heart” with Eli Yosef, The History of the Zionist movement understood through the teachings of the Maharal of Prague

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 - New additional hours for the Gemach- Tue. 7:00-8:30pm
RESUMING THIS WEEK: Tuesday mornings, 9:00am: Yamim Nora’im via Sefer HaChinuch with Rabbi Aharon Adler
Tuesday, September 6th, 10:15am: Shoftim’s Mitzvot - Phil Chernofsky, Rabbi Gold will resume IY"H on September 20th
9:00am: Dr. Hayim Abramson: The Names of Hashem
11:00am (in Hebrew) Polish Society under Nazi Occupation with Dr. Hayim Abramson
11:00am: Rabbi Eddie Abramson on Parshat HaShavua
12:00pm (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
Circles within Circles Tuesdays, 12:00-2:00pm - The Growth of the Self within Avodat HaShem A workshop series combining study, discussion, and writing... with Mrs. Esther Sutton
Tuesday, September 6th, 12:30pm, in the Library (free), Lunch and Video "Jonah and the Whale (Yona in the Fish)" by Mrs. Pearl Borow
ICVC - Tuesday, Sept. 6th, 2:00pm - "Judgment at Nuremberg", The classic depiction of the Nazi war crime trials with Spencer Tracy, Burt Lancaster, Richard Widmark, Marlene Dietrich, Maximiian Schell, Judy Garland, Montgomery Clift, William Shatner, and others. A provocative, revealing, disturbing portrayal... (more than 3 hrs.)
Tuesday, Sept. 20th, 7:00pm - "Cast a Giant Shadow": (Replay for the evening crowd.) Kirk Douglas as Mickey Marcus, the US army officer who came to Israel in '48 to help form and lead an army for the fledgling state. Also with John Wayne, Frank Sinatra, Yul Brynner
B'OR HA'TORAH - ISRAEL CENTER LECTURE SERIES - Celebrating the publication of volume 15 of the B'Or Ha'Torah Journal of Science,Art & Modern Life in the Light of the Torah (all lectures in English)
Tue. September 6th • 8:00pm: "What Determines Gender: Genes or External Organs?" - Rabbi Gideon Weitzman, Head of the English-speaking Division of the Puah Institute for Fertility and Medicine in Accordance with the Halakhah, Rabbi Weitzman counsels couples from around the world on all aspects of gynecology and fertility
Upcoming dates & speakers in this series: Mon. Sep. 12, Yakir Kaufman, MD;Tue. Sep. 20, Judith Bendheim Guedalia; Tue. Sep. 27, Prof. Nathan Aviezer
www.borhatorah.org • info@borhatorah.org • tel/fax (02) 642-7521

Wednesday
Wednesdays, 9:10am Current Issues in Halacha • Rabbi Macy Gordon - What does “being religious” mean?
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only) • Chani Abramson: Songs from the Siddur - Meaning & Melodies
Wednesdays, 11:30am (men & women): Stories of Inspiration & Chesed, Share these stories and make a difference with Jackie Lowenstein
Wed. September 7th, 12:30pm, in the Library (free), Preparing for Yom Kippur by Rabbi Zev Leff
3:00pm: (men & women) Women in the Talmud with Pearl Borow, Women's Beit Midrash MON (and WED) 3:00-5:00pm, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
7:30pm (Men & Women) Jewish Philosophy: Rambam's Guide for the Perplexed - New Topic: Mussar in the Guide, Rambam's extraordinary conclusion to his epic work with Rabbi Chaim Eisen
Book Launch & Signing - Rabbi Asher Meir will be at the Israel Center on Wednesday, September 7, 8:00pm to talk about his new book, Meaning in Mitzvot, distributed by Feldheim publishers, Meaning in Mitzvot has been a weekly feature in Torah Tidbits for almost six years! The book will be available for sale as will his other book, The Jewish Ethicist, published by Ktav. Rabbi Meir will happily sign copies for those present

Thursday
Dvar Torah by Menachem Persoff
12:00 (BN): Shiur while you fold. with Phil Chernofsky
JOIN US AT THE ART WORKSHOP THURSDAYS 10:00-12:00, call Rachael @ (02) 627-1577
Root & Branch Association in cooperation with the Israel Center
Thursday, September 8th • 19:00
"How to Win the Orange War for Israel’s Soul" by Ruth Matar Co-Chair, Women in Green [www.womeningreen.org], Info: rb@rb.org.il/www.rb.org.il, NIS 25 per person, members NIS 20, students NIS 10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Elul Mini-Series: Friday, 10:00am, Sept. 9,16,23,30 - A Serious Look into the Book of Job (Iyov) in Light of Contemporary Injustices with R' Yaacov Yisroel Bar-Chaiim, Educational counselor, writer, Slonimer Chossid

UPCOMING at the Israel Center
Shabbat afternoon Shiurim (5:00pm, followed by Mincha at 6:00pm)
Shabbat Parshat Shoftim Sep. 10th Yaacov Peterseil & Co.
Shabbat Parshat Ki Teitzei Sep. 17th Rabbi Yaakov Moshe Poupko
Shabbat Parshat Ki Tavo Sep. 24th Shabbaton speaker (4:45pm)

Sunday, September 11th, 8:00pm: Remembering 9/11, Where do we go from here? Reflections on that infamous day, An array of guest speakers and videos

Shiur in memory of Danny Frei hy"d - Tuesday, September 13th at 7:45pm at the Israel Center, Tefilat Yonah by Rav Avraham Rivlin, Ram Kerem B'Yavneh

In honor of the publication of his new book: Grow with Gemara – A Hands-On Guide to Improving Gemara Skills, Rabbi Chaim Perlmutter will deliver a special lecture: How I can help my child (or grandchild) excel in the study of Gemara. The lecture will take place at the Center on 10 Elul, Wed. Sep. 14 at 20:00. It will provide hands on advice how to motivate and to provide tools for the study, understand, and establish a connection with the sacred text of the Gemara. The book “Grow With Gemara” (English), and Rabbi Perlmutter’s previous book: “Tools for Tosafos” (English or Hebrew) will be available at the Center at the night of the lecture

First Slichot in OHEL SHMUEL, The Wolinetz Family Shul of the Seymour J. Abrams Orthodox Union Jerusalem World Center(the Israel Center), Motza'ei Shabbat, Parshat Ki Tavo, September 24th
9:15pm - First Shiur: Rabbi Yaakov Moshe Poupko
10:15pm - SlichotBaal T’fila TBA
11:30pm - Second ShiurRabbi Ephraim Sprecher - Rosh HaShana: Day of Awe or Day of Joy? (is weeping ok?)
12:30am (after Chatzotz)Slichot - Binyamin Munk

Gush Katif
YOU can help Gush Katif Evacuees!
For general information, call: Goldie, Israel Center: 02-5667787 ext. 242
To contribute funds (Israeli tax-deductible):
Join the OU International Campaign to assist the children evacuees from Gush Katif (Gaza) and North Shomron. These funds will be applied to special spiritual and educational needs of the children and youth.
Send checks to the Israel Center, P.O. Box 37015, Jerusalem 91370
The check should be made out to the Israel Center and marked “Children”

The following was submitted for publication by a Torah Tidbits reader, and is presented here as is, unedited.

The Last Miluimnik by Yonatan Sredni

I had never done anything ‘historic’ in my life, but this last week I believe I set 3 unintentional records in regards to the disengagement from Gush Katif.

I had just returned home a couple of days ago after 17 straight days doing guard duty as a reservist in Rafiach Yam, the southernmost settlement in Gush Katif. Rafiach Yam is a small settlement established in 1984 composed of 25 mostly secular families. As in other areas of Gush Katif, many of the residents earn their living through agriculture. Rafiach Yam, as its name indicates is located right next to Rafiach and the Mediterranean Sea and also lies near the Egyptian border and the famous Philadelphi Route.

As Rafiach Yam is not a religious settlement, we reservists didn’t encounter any of the many obstacles that other settlements had to deal with. We didn’t have any orange clad teens sneaking into the settlement and camping out on the lawns, we didn’t have mass demonstrations against the disengagement plan, and in fact we didn’t even have much press hanging around (they all bypassed us looking for the ‘hot’ stories in places like Neve Dekalim and Kfar Darom).

In fact, all the residents of Rafiach Yam seemed to be very pragmatic and planned to be long gone by the time the final deadline arrived to leave the Gaza Strip. Most, if not all, had already found other housing, in “Caravillas” in Nitzan or elsewhere. Of course they all leave with a heavy heart, many of the residents have been there since the beginning, over 20 years, and for many of them this is the only home they have ever known.

And so it was on the Shabbat morning of August 6th, after what turned out to be the last Shabbat morning service in the small caravan synagogue of Rafiach Yam, I was invited to have Shabbat lunch with Shuki and Rachel Atias and their family. Shuki is known to all residents of Gush Katif as the school bus driver and Rachel is the ganenet (nursery school teacher) in the nearby settlement of Morag. Sure enough their children and grandchildren were there too, but over the course of the meal when all the talk was about disengagement and where and how they were going to move during the coming week, it became painfully obvious to me that I had become the last Shabbat guest (soldier or otherwise) of this family in their home in Rafiach Yam. After 20 years of hosting guests in this beautiful home overlooking the sand and the sea, I was the last person on their long guest list.

Three days later on Tuesday morning I went to pray by myself at the Rafiach Yam synagogue/caravan but I had to maneuver around boxes stuffed with siddurim and chumashim and other religious articles as all the shelves were now bare. As I put on my tefillin and took in the scene, Shuki appeared and quietly went about his business filling the remaining boxes with holy books. Now I realized that I was the last person who would ever pray in this synagogue.

As fate would have it, two days later, last Thursday, I was guarding at the main gate of the settlement in the late afternoon. For years and years, groups of miluimnikim (reservists) just like myself, had done 3 weeks stints of guard duty at Rafiach Yam and then would be replaced by another group of reservists. It was not so this time. In the early evening some young 18 year old soldiers performing regular mandatory service replaced me and my fellow reservists at the front gate of Rafiach Yam. Once again I had made the record books, I had become the last miluimnik to guard Rafiach Yam.

In 1999 my younger brother Yair and I went to a baseball game in San Francisco to watch our beloved Giants play. 1999 was the last year the Giants played in frigid, blustery Candlestick Park before they would move to their sunny, beautiful downtown ballpark in the heart of the city. All season the Giants promotions department hyped the move and the farewell season at ‘the Stick’. Their longtime radio announcer Lon Simmons had a famous home run call “Tell It Goodbye” every time a ball would sail out of the yard, and that became the Giants slogan as well for their final season at Candlestick. At the game we attended each fan got a large beach towel sponsored by Coca Cola and K Mart. The towel had a drawing of the outside of Candlestick in the background and in the foreground cartoon people celebrating and dancing in orange t-shirts (the Giant’s team color) with the words “The Going-Away Party 1999” below it. Not one of the 40,000 Giants fans questioned the contents on the towel as we all knew well that the Giants were moving from a dump of a ballpark to a really great stadium, so why not celebrate.

I reached in my closet and took out that towel this week and thought about the people of Rafiach Yam. No going-away party for them. They would not be dancing and celebrating this week. They have already packed up their belongings and left their homes quietly before the deadline. Their future is unknown.

As we drove out of Rafiach Yam last Thursday afternoon, I took one last look back at the sand, and the sea, and the houses on the hill. “Tell it goodbye!”

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
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, 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
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