Ranges are THU-THU 20-27 Adar B (Mar.31-Apr.7) (For THU Mar. 31 subtract 1hr.)
Earliest Talit & T'filin - 5:39-5:29am
Sunrise - 6:29-6:20am
Sof Z'man Kri'at Sh'ma - 9:36-9:30am (8:50-8:44am)
Sof Z'man T'fila - 10:38-10:34am (10:08-10:03am)
Chatzot (halachic noon) - 12:43-12:41pm
Mincha Gedola (earliest Mincha) - 1:15-1:14pm
Plag Mincha - 5:40-5:43pm
Sunset - 7:03-7:07½pm (6:58-7:03pm)

*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 and Havdala Times (regular and earliest)

Correct for TT 662 • Rabbeinu Tam (J'm) - 8:15pm
6:23pm (5:41) Jerusalem 7:36pm
6:42pm (5:44) Gush Katif 7:40pm
6:40pm (5:42) Raanana 7:38pm
6:39pm (5:42) Beit Shemesh 7:37pm
6:40pm (5:42) Netanya 7:38pm
6:40pm (5:42) Rehovot 7:38pm
6:21pm (5:42) Petach Tikva 7:38pm
6:39pm (5:42) Modi'in area 7:37pm
6:40pm (5:42) Be'er Sheva 7:38pm
6:38pm (5:41) Gush Etzion 7:36pm
6:39pm (5:41) Ginot Shomron 7:37pm
6:24pm (5:41) Maale Adumim 7:36pm
6:33pm (5:40) Tzfat 7:36pm
6:39pm (5:41) K4 & Hevron 7:37pm

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...

21 Adar - 109th yahrzeit of R' Yitzchak Elchanan Spector of Kovno, for whom Yeshiva University and its Rabbinical school were named.

23 - 139th yahrzeit of the Chidushei HaRim, R' Yitzchak Meir b. Yisrael of Gur.

This Shabbat is the 4th of 5 Shabbatot this month. And how often does a month have 5 Shabbatot, you ask? As often as a 29-day month begins on Shabbat or a 30-day month begins on Shabbat or Friday. Let's take 19-year chunks of time. That's 235 months during which 51 or 52 will have 5 Shabbatot. That's close to 22% of the time.

Tevet, Tammuz, and Elul never have 5 Shabbatot. Av seems to have them slightly more often than other months. Next comes Tishrei and Shvat. And then Cheshvan, Kislev, Adar, Nissan, Iyar, and Sivan. So now you know. You asked, remember?

In case you were trying to remember... we had a Triple Purim & Shabbat Erev Pesach 4 yrs. ago, 7 before that, 13,4,3,20,4,20

Lead Tidbit
Remember the Past; Plan the Future

Each of the four special Shabbatot (all during Adar Sheni this year - Say, this month not only has five Shabbatot [see Month box, page 2], but in Jerusalem, every one is a multiple-Torah Shabbat - this happens whenever there is a Purim M'shulash), has an element of looking back and one of looking forward.

Certainly, ZACHOR is a "Remembering Parsha", but it also looks to the future when the war against Amalek throughout the generations will finally be won. Sh'kalim commemorates the collection of the silver half-shekels from the very beginning of nationhood through the tenure of the Beit HaMikdashes (i.e. Batei Mikdash). But without a strong element of hopeful anticipation for the restoration of the Mikdash and the mitzvot dependent upon it, the commemorative is hollow.

This is not just an idea related to the Four Parshiyot; it permeates all of Judaism. The "In every generation a person should see himself as coming out of Egypt" idea, and the "Every day one should feel as if he received the Torah today" concept, brings the past into the present. We must take the next step and add the element of Future to the equation.

As this is so with Sh'kalim, so it is so with Para Aduma and the quest for purity that needs our forward-looking attitude in order to become a reality. As significant as the nine Parot Adumot in Jewish History are, it is the tenth one we anticipate that symbolizes our striving for sanctity and spirituality.

And so it is with next week's HaChodesh that we view the sacred Jewish calendar as something that predates the Exodus, something that has accompanied us throughout Jewish History, be it in times of Sanhedrin or with our "alternate" plan for the Jewish Calendar, something that we are acutely aware of in our own time, and something that is part of the longing for the Geula Sh'leima.

This longing must be accompanied by action in spreading Torah, mitzvot, and values to our fellow Jews, building up the Jewish population of Eretz Yisrael (and NOT dismantling Jewish communities and displacing Jews from their homes). Past must show us the way to the future.

Shemini Stats
26th of 54 sedras; 3rd of 10 in Vayikra
Written on 157.2 lines in a Sefer Torah, rank: 42
6 Parshiyot; 3 open, 3 closed
91 p'sukim - ranks 41st (4th in Vayikra)
1238 words - 41st (5th in Vayikra)
4670 letters - 41st (5th in Vayikra) tied with Chukat, more p'sukim, fewer words

Mitzvot:
17 mitzvot of the 613; 6 positive; 11 prohibitions

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya -16 p'sukim - 9:1-16
[S> 9:1 (31)] On the 8th day, Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous preparatory week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH.

Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM.
Ponder this... It is “obvious” that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf.

In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence- sitting, confusion - "sins" of thought. Our calf was an Olah.
Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat’s blood.

SDT The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar).

Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf.

The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold.

Bottom line: G-d is the Boss. If He commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate.

SDT Many commentaries say that the Eighth Day was Rosh Chodesh Nissan. This means that the seven preparatory days began in Adar. There is, however, another possibility: The inauguration of the Mishkan began on Rosh Chodesh and the Eighth Day was the 8th of Nissan. What supports this idea is the opinion that the people who approached Moshe about their being TAMEI for the first Korban Pesach (a year out of Mitzrayim). There is a tradition that they were Misha'el and Eltzafon who tended to the bodies of Nadav and Avihu. This could work out only if the Eighth Day was the 8th of Nissan.

Levi - Second Aliya - 7 p'sukim - 9:17-23
The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, the Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them.

The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim.
SDT Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan.

May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM.

Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11
A Divine Fire descended and consumed all that was on the Mizbei'ach. The people reacted to this miracle with prayers of praise to G-d and reverence for Him.

Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Mizbei’ach. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked.

Moshe's words of consolation to Aharon are met with Aharon's silence.

Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of KG. Hence, the cousins, who were Leviyim had to be called.)

(Almost in reaction to the terrible tragedy,) the Torah next sets down several rules (mitzvot) for kohanim, to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163 10:6], nor with torn garments [150,L164 10:6]. They may not leave the Mikdash while performing their sacred work [151, L165 10:7].

[p> 10:8 (4)] Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152,L73 10:8]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.]

MitzvaWatch

With Mitzva #152, we have an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This prohibition is NOT a case of Rabbinic extension of the scope of Torah Law; it is part of the Oral Law on the D’Oraita level.

It is interesting to note that the Sefer HaChinuch, whose final paragraph of each Mitzva presents its applicability – who, when, and where, says that this mitzva (152) applies to men and women in the time of the Beit HaMikdash, that is for the first part of the mitzva. As to the second application of the mitzva, this, says the Chinuch, applies in all times and all places, to men AND women who are qualified to render halachic decisions. Think of the ramifications of that statement for our times.

SDT Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sobering lesson (among others) from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is an excellent "habit” to get into.

R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15
P> 10:12 (9)] Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts of the various offerings of the day. (Some was to be eaten only by them, in the area of the Mishkan; other parts could be taken “home” and shared with their families.) This was an unusual command, since generally, kohanim who have suffered a close loss would not eat of the sacred foods on the day of the burial. Nonetheless, Moshe tells them that he was thus commanded to tell them.

Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20
When Moshe realizes that the CHATA’OT (sin offerings) were burned, he gets angry with Elazar and Itamar (and Aharon, says Rashi, but to avoid a brother-brother confrontation and shaming Aharon, Moshe addresses his nephews) for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words.

Our Sages teach us to learn from Moshe Rabeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something.
It is hard not to notice that this episode with Moshe and Aharon & sons is only 9 p’sukim long, yet it spans two Aliyot. Perhaps the pause in the middle is to give us time for things to sink in and relate to the emotions that are involved.

Shishi - Sixth Aliya - 32 p'sukim - 11:1-32
[P> 11:1 (28)] Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may and may not eat. There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153, A149 11:2]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and of course, those that lack both] [154,L172 11:4]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminant - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean.

Notice that Shafan and Arnevet are not translated. Rabbit and hare are from modern Hebrew and are probably not what the Torah was referring to. Coney and rock badger are popular translations, but we're not sure. Hyrax and Jerboa are other candidates.

Some scholars explain that we can consider rabbit and hare-like mammals to be cud-chewers because they regurgitate or eliminate their partially digested food and eat it again later on. Digestion is completed this second time around. This resembles the process of chewing the cud and can conceivably be considered as such.

Likewise, one is required to examine fish for scales and fins [155,A152 11:9]. It is forbidden to eat non-kosher fish [156, L172 11:11].

MitzvaWatch

Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, we would examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to command us; we would do them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot". This is the mishna of Rabbi Chananya b. Akashya at the end of Makot, the one borrowed for the end of each chapter of Pirkei Avot.

There are other ways to look at this issue. The positive mitzvot and prohibitions of kashrut interact as in the following example: A person goes into a restaurant for dinner and has a delicious meal. On his way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a certificate of kashrut when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha.

He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut.

With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - kinds) that are not kosher [157,L174 11:13]. All the rest of the birds are kosher. So how do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition that it is kosher.

Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158,A151 11:21]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites have the necessary traditions to identify the kosher varieties. As to whether they eat locust or not, ask your Yemenite friends.]

[S> 11:29 (10)] Next the Torah deals with the ritual impurity of creeping things [159, A97 11:21].

Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47
Minding the laws of "purity" of food and drink is a mitzva [160,A98 11:34]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all year round.)

[S> 11:39 (9)] Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96 11:39]. The Torah reiterates the prohibition of eating "creepy things" [162,L176 11:41], as well as worms and insects that infest fruits and vegetables [163,L178 11:41], seafood and other life-forms that inhabit the water [164,L179 11:43], and maggots that develop in rotting food material [165,L177 11:44].

All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home.

Maftir - second Torah 22 p’sukim; Bamidbar 19
This Maftir adds to the Sedra Stats: 1 parsha (P), 22 p’sukim, 342 words, 1271 letters, 3 mitzvot
Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most common and important time for ritual purification on the part of most of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring and eat K.P.

Parshat PARA is considered by some to be a Torah requirement, like Zachor.

Haftara - 23 p'sukim - Yechezkeil 36:16-38
S'faradim end 2 p’sukim earlier

The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".

The last two p'sukim refer to a multitude of sheep - sheep for sacrifices, sheep of Jerusalem... This is a reminder of the large number of sheep brought to Yerushalayim for Korban Pesach in the Beit HaMikdash.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 278 (part one) •Borrowing

This is the first lesson of a new topic, namely, Borrowing of Objects (as distinguished from the borrowing of money).
The first thing to remember is that there is absolute liability on the borrower to return the borrowed object. The borrower must return the borrowed object in the condition that he borrowed it, reasonable wear and tear excepted. The borrower is always liable if the object that he borrows is lost, stolen, broken, damaged, destroyed, or is unavailable for the borrower to return to the owner in the condition in which he borrowed it. The reason for its non return is not important. This holds true whether or not the loss or damage is occasioned by his negligence, or even if he cannot return the object in the state in which he borrowed it due to force majeure. Thus, if the borrower borrows an automobile from his neighbor to drive from Jerusalem to Tel Aviv the next morning and the automobile is parked in front of the borrower's house and there is an earth- quake that destroys the entire neighbor- hood including the automobile, the borrower is liable. But if the force majeure occurred through the actions of the owner, then the borrower is not liable for loss brought about by force majeure.

As to the amount of damages that the borrower has to pay to the owner if the object is damaged, if the damage can be remedied, the borrower must have the object repaired and pay for the repair. If the object is an animal and the animal will eventually resume its former health, for example, a broken foot will mend completely, the borrower is free of liability if the injury was caused by force majeure. There is also a dissent that holds that the borrower is liable for lost use of the animal by the owner.

Assume the animal is partially weakened, caused by the borrower working the animal; the borrower has no liability if it was weakened in its normal use. If the animal is thereafter destroyed by force majeure, such as being struck by lightning, the borrower must pay the full value of the animal as it was when borrowed and before it became weakened.

The borrower becomes responsible for all of the liabilities of the borrower from the moment that he uses the borrowed object.

If the borrower had not yet used the object, there are different time when his liability commences. The borrower calls the owner and asks to borrow his automobile. The owner sends the automobile to the borrower with the owner's son or agent, or by way of the son of the borrower or the borrower's agent. The automobile is destroyed by an earthquake before it arrives at the premises of the borrower; the borrower has no liability for its loss since his responsibility does not commence until the automobile arrives at the borrower's premises. But if the borrower instructed the owner to deliver the automobile by way of the son or agent of either the borrower or the owner, the borrower becomes responsible from the moment the automobile is given to any of these people, and then if the automobile is destroyed by force majeure, the borrower is liable.

If the term for which the borrower borrowed the object has not yet terminated, the responsibility of the borrower continues until he returns the object to the owner personally. lf the owner is dead, the borrower must return the object to the heirs of the borrower. If the borrower sends the object back with an agent or a family member of either the borrower or the owner, the responsibility remains with the borrower until the object is returned to the owner. But if the owner designated and instructed the borrower with whom to return the object, the borrower is relieved of any responsibility as soon as he hands the object over to such person. If the term for which the borrower borrowed the object is over, then (1) the borrower acquires the responsibilities of a paid bailee, and (2) the borrower may not use the object.

The Exception
There is one notable exception to the absolute liability of the borrower, that is if the object is damaged or destroyed (the object "dies") while it was being used in the manner for which it was borrowed. There is also no liability if the owner was in the employ of the borrower when the object was loaned, no matter what occasioned the loss. If the borrower intentionally caused damage to the object, he is liable even if the owner was in the employ of the borrower.

This is an exemption from liability in all cases of bailees, based on a Torah verse.
The question has been raised, if the borrower is liable for loss occasioned by force majeure, then why should he be free of liability if the object "dies" when he is using it? For example, the borrowed computer while in the house of the borrower is burned in a fire caused by a utility company working in the neighborhood; the borrower is liable. But if the computer dies (without any fault of the borrower) while the borrower is using it, and it cannot be used again without extensive and expensive overhaul, the borrower is free of liability. If he is liable in the case where he did not use the computer, he should surely be liable when he used it. An answer given is that the owner is partially negligent in lending a computer that will die when it is used. He should have known the condition of the object that he loaned.

Not only is the borrower not liable if the thing which he borrowed such as an animal to plow with became emaciated while he was working with it, but this also holds true even if it dies while he is working in the manner for which he borrowed the thing, in this case an animal. The examples given in the codes include if a person borrowed a cow to plow with and it dies while he is plowing, or if he borrowed an animal to ride to a certain place and the animal dies while he is riding in that direction, or he borrowed a pail to draw water and while he was drawing water the pail fell into the well, or he borrowed an ax to chop wood and while he was chopping wood the ax broke.

If the borrower told the owner that he would take a certain path with the borrowed vehicle and it turned out that there were highwaymen along this path and they robbed the vehicle from the borrower, he is not liable, although the actual loss resulted from force majeure since he was traveling along the path for which he borrowed the vehicle. There is also a dissent that holds that the loss to robbers is not part of the work for which the vehicle was borrowed and there is liability as in all cases of loss by force majeure for which a borrower would, but for the exception, be liable.

If the borrower deviated from the accepted or contemplated use of the thing borrowed, the exception is not present and the borrower is liable. He is liable even if he performed less taxing work with the borrowed object, such as borrowing a tractor to pull a load of two tons up a hill and he pulled a load of two tons down a hill, if pulling downhill can adversely affect the operation of the tractor. In most situations the less taxing work done will exempt the borrower from liability even if it is a deviation from the work for which he borrowed the object. Even if he performed the work for which he borrowed the object, he may be liable if he overworked the object, such as driving the tractor day and night, which is not anticipated, since most people use a tractor on only one shift, day or night.

The subject matter of this lesson is more fully discussed in volume IX chapters 340 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

Searching for Chametz by Candlelight
The Shulchan Arukh states that the search for chametz on Pesach eve should be by the light of a single candle. The Mishna Berura explains that can- dlelight enables us to find chametz hidden in holes and crevices (Orach Chaim 433). This reason is found in the gemara as well, but the primary derivation of this law there is actually from Scriptural verses:

Where do we learn this from? Rav Chisda said, we learn finding from finding, and finding from seeking; and seeking from seeking, and seeking from candles; and candles from candle. Finding from finding: Here it is written "Seven days leaven will not be found in your houses" (Shemot 12:19), and there it is written "And he sought beginning with the oldest and ending with the youngest, and [the goblet] was found" (Bereshit 44:12). And finding from seeking - from itself [the verse begins "And he sought"]. And seeking from [seeking and seeking from] candles, as it is written "At that time I will seek Yerushalaim with candles". (Tzefania 1:12). And candles from candle, as it is written, "The candle of Hashem is the soul of man, which searches all crevices of the innards" (Mishlei 20:27).

The gemara goes on to explain that the last verse clarifies that the candlelight search is not a less thorough one - seeking with candles instead of a torch to overlook minor transgressions - but rather a more thorough one, just as the lone candle of the soul of man illuminates and penetrates all his inner- most parts (Pesachim7b).
What is the lesson of each stage of this progression:

Finding from seeking: It's easy not to find chametz on Pesach - just be careful not to look for it! Learning "finding" from "seeking" teaches that "leaven will not be found" means that we should not be able to find it even after looking for it, as Yosef's servant looked for the goblet in the sacks of the brothers.

Seeking from candles: This teaches us that sometimes it is enough to seek something with modest means; we have to seek, but we don't need a torch or a floodlight; candlelight is enough.

Candles from candle: The fact that we employ modest means doesn't mean we do a superficial job. On the contrary, sometimes modest means are ideal for a thorough search. The human soul is considered the candle of man; it penetrates our entire being even if it is not a burning conflagration, and often it is precisely by having a small, measured degree of enlightenment that we are able to maintain the sustained illumination which enables us to search all our psychic crevices for even our most refractory character traits.

It is common to view the search for chametz as an analog or symbol for searching out our shortcomings in order to improve our ways. Indeed, we find other places where leaven is considered a symbol for our evil impulse (see Berakhot 17a). But we see from the above passage that this likeness is more than a mere vort or suggestive hint. On the contrary, instead of learning an interesting moral lesson from the symbolism of the halakha, here we learn the halakha itself from a moral lesson in Scripture! It seems that the parallel between the elimination of chametz and the process of character improvement is a very deep one, intimately connected to the nature of this commandment.

And here is a direct quote from author and TT columnist Rabbi Asher Meir: "If all goes well we will go to press this week."

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

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

Q: Can one use a bird feeder on Shabbat?
A: The mishna in Shabbat 155b assumes that one may feed animals and discusses which systems are permitted and which are not. The gemara (ad loc.) presents sources that indicate that it is forbidden to feed animals in any manner and provides two distinctions to resolve the apparent discrepancy. The main one is that one can feed only those animals whose food is his responsibility. The gemara also distinguishes between those animals which are dependent on man for food and those which can find food independently. The Shulchan Aruch (Orach Chayim 324:11-12) accepts both distinctions and says that only if one has responsibility for an animal, and it needs to be fed, is it permitted. (When the owner can feed, others can do so on his behalf (Shemirat Shabbat K’hilchata (= SSK) 27:21). Otherwise it is forbidden as unwarranted toil on matters not related to Shabbat (see Mishna Berura 324:29). (As is normal for rabbinic prohibitions of this type, it is forbidden even for one who enjoys feeding animals.)

The main determining factor of whether one has a responsibility to feed animals is whether he owns/controls the animals. If he takes them to his home, barn, etc. for his benefit, then he has a strong responsibility to provide for them properly. (See Yalkut Yosef 324,1 who compiles several sources to show that this is a very serious responsibility). Apparently, members of the animal kingdom that are out of the human domain are in the Divine domain, and Hashem looks out for their needs. Thus, it is forbidden to fill a bird feeder to feed wild birds on Shabbat.

Under certain circumstances, some poskim allow feeding an animal that one does not own. The Shulchan Aruch (324:11) mentions that one can feed a dog. While some explain that this refers to a one’s own dog, the Magen Avraham (ad loc.:7) says that it refers to a dog that one does not own, and that it is a special dispensation based on the gemara (ibid.) that mentions Hashem’s concern for a dog’s difficulty finding food. Some prominent poskim (Aruch HaShulchan 324:2; SSK 27:23; Yalkut Yosef 324:4) extend this concept to any animal that we know is hungry and suffering. The same might apply to birds at certain times of the year, if one knows that they have difficulty finding food elsewhere. This would especially be the case if he made them accustomed to frequenting the area of his home, and the surrounding area does not have sufficient food opportunities. (We cannot offer a zoological opinion, and certainly not about circumstances that we have not observed.)

Since the problem on Shabbat has to do with unwarranted toil, many say that if one needs to shake out his tablecloth for his own purposes, he can purposely do so in a place where animals will benefit (see SSK 27:21 and Yalkut Yosef, ibid.). An interesting, longstanding machloket is whether the minhag of some to throw bread crumbs to birds on Shabbat Shira (to recognize the birds’ assistance in glorifying the miracle of the manna that fell before Shabbat) is permissible. The Magen Avraham (ibid.) and Mishna Berura (324:31) object, because one is feeding birds that he does not own. The Aruch HaShulchan (324:3) and others justify the minhag by claiming that we are throwing them food for our sake, not theirs.

On Yom Tov, it is permissible to slaughter animals in order to eat the meat that day, but it is forbidden to trap them. In order to distance us from the possibility of trapping free animals, the Rabbis forbade on Yom Tov throwing food to an animal that it would be forbidden to trap (Beitza 23b; see Tosafot, ad loc.). In such cases, Yom Tov is more stringent than Shabbat.

In general, the logical suggestion is to fill the bird feeder before Shabbat (or Yom Tov). If one forgot to do so, he should not, under normal circumstances, do so on Shabbat, in which case he can assume that the birds’ Maker will provide for their welfare.

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
And what if crime DID pay?
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Having returned to its ancestral homeland after approximately 2000 years in exile, the Jewish people ought to rethink the "stork" model of chesed, which has become a hallmark of life in the Diaspora.

The stork, known in Hebrew as the "chasida," is listed among the non-kosher species of birds in this week's Torah portion, Shemini (13:19). Commenting on the etymology of the stork's name, the Gemara (Chullin 63a) asserts that the stork is called "chasida" because it "performs acts of loving kindness (chesed) with its fellow birds."

Citing Rambam's declaration that all non- kosher birds are cruel by their very nature, the Chidushei HaRim asks how it is possible for the stork to be considered impure, on the one hand, and a model of virtue, on the other. Looking closely at the words of the Talmud, the Chidushei HaRim concludes that there must be some fundamental flaw in the stork's chesed. Indeed, the stork limits its chesed to "its fellow birds." Rather than performing deeds of loving kindness for all of God's creatures, the stork focuses its energies on its own species alone.

Throughout the long years of the Diaspora, the Jewish people rightfully gained the reputation of being a generous people - "merciful ones, the children of merciful ones." Jewish communities around the world developed remarkable institutional infrastructures to cope with poverty, illness and disability. And, yet, the Jewish people were forced to adopt a "stork" model of chesed. Diaspora Jews were so busy addressing internal problems that they did not have the luxury of spreading their generosity beyond their own, insular communities.

"With the return to the Land of Israel, the Jewish people is now able to act as a collective moral agent in a way that it could never do so before. Now, the Jewish people has formal state structures - the government, the army, the economy, etc. - at its disposal to spread the Jewish values of chesed and tikkun olam on a grand scale."

Having made our way back to the Land of Israel, we should examine whether we can move away from the "stork" model of chesed and branch out to a new model of loving kindness with a more expansive reach. True, chesed starts at home. But, it need not end there.

Dyonna Ginsburg, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a

[4] MicroUlpan
Next time you do some painting at home, and you need a roller, try asking for a MAG-LEIL and see if the guy in the store knows what you are talking about.

[5] A Touch of Wisdom, A Touch of Wit
A man once came to R' Naftali of Ropshitz to ask how he could repent for his sins. As the man was embarrassed to admit that he himself had committed the sins, he pretended that a friend had sent him to ask how one should repent. He gave a long, detailed list of his sins. After R' Naftali had heard the entire list, he smiled and said: "Your friend is a fool. He could have come by himself and claimed that he was coming on behalf of a friend."

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

[6] Parsha Points to Ponder -for Parshat Tzav and Purim:
1) Rashi (9:26) teaches that Moshe entered Ohel Moed with Aharon to teach him how to perform the incense service. Why didn't Moshe teach Aharon this procedure at the time when he taught him how to do all of the other sacrifices?
2) Why does the Torah use three different tenses when describing the animals which do not have split hooves ("mafris parsa") - camel in present (11:4), "shafan" in future (11:5) and "arnevet" in past (11:6)?
3) What is the significance of the tradition which teaches that the "vav" in the word "gachon" (11:42) meaning "stomach" (referring to the animals which crawl on their stomachs) is the middle letter of the Torah?

Last week's Parsha Points to Ponder
(1) Why is the MEM in MO'K'DAH written small?
The Kotzker Rebbe teaches that the small MEM in the word meaning firewood teaches that the fire and burning desire that a Jew has for Torah and mitzvot need not be publicized for all to see. Rather, it should be hidden privately in the inner recesses of the heart and acted upon.
(2) Why does the Torah teach us about breaking the clay vessel in which a korban is prepared, specifically in the context of a Chatat (sin offering)?
Kli Yakar answers that the Torah wanted to convey a specific message regarding a person who has sinned. Just like the vessel which has absorbed the taste of the sin offering, a person who is saturated with sins cannot set himself on the right path unless he completely forsakes his sinful habits... Once he makes this break, the process of purification can proceed.
(3) Why does the "Shoshanat Yaakov" state that the Jews rejoiced when they saw "TOGETHER" that Mordechai was dressed in the royal clothes?
Sfas Emes explains that the Jews understood that Haman was successful in his decree against them because of their lack of unity... Thus, as the Shoshanat Yaakov records, part of their happiness was actually over the fact that they saw that they were unified.

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


[7] Missionary warning (part 1)
Jews Beware: Number of Messianic Jews in Israel reaches astronomic proportions by Mayaan Jaffe
They are on every street corner; they’ve penetrated all segments of Israeli society. They call themselves “believers,” and their main purpose is to proclaim their message: Jesus is the Messiah of Israel and the savior of the world. Messianic Jews (also known as Jews for Jesus or Hebrew-Christians) have become an epidemic in Israel.

A survey published in 1999 by the United Christian Council in Israel states there were roughly 50 Messianic Jewish congregations in Israel, hundreds of registered charities and aid groups, and offices or representatives of some 50-60 worldwide active missionary groups. According to Ze’ev Shtigletz, head of the Anti-Missionary Division of Lev L’Achim, the number of Messianic Jews in Israel in the last ten years has reached astronomic proportions. He says there are as many as 15,000 Messianic Jews currently living in Israel, as opposed to the 5000 who resided in Israel before 1995.

These Messianic Jews openly proselytize. They state their aims clearly in their pamphlets and on their websites. They work with government aid offices to offer support to the needy, amounting to millions of dollars each year. They use their cash to give food, blankets, medical supplies and other requisites to the poor,but each dollar is given in exchange for a greater commodity: the Jewish soul. They profess - in writing - that giving to the disadvantaged is the number one way of reaching their ‘clientele.’

The government turns a blind eye; in a country laden with terror and distress - the latest National Insurance Institute survey placed more than 22% of Israelis living in poverty - every extra dollar is a huge help. Somebody needs to help the poor.

Who are these Messianic Jews? Jews for J claim they are a fourth sect of Judaism, and claim they are the “enlightened Jews.” Just like the Jewish Christians that formed a distinct Judaic sect in Jerusalem in the first century C.E., Messianic Jews claim they still believe in the laws of Moses, yet they also recognize that the Messiah came already, and his name was Jesus. That these people are Jewish, says Shtigletz, is a lie. Any person who believes in Jesus is a Christian; once one believes in Jesus as his savior, he is outside the realm of acceptable Jewish belief, regardless of the extent of his adherence to Jewish custom.

Tell that to Christians. Well, at the very least to the evangelical Christians, those Christians who interpret the Bible and New Testament literally. They have cast dogma aside in their approach to Jews, knowing that after 1500 years of persecution at the hands of the Christians, Jews are much too skeptical to accept Christian love. Messianic Judaism is an excellent way to reach the Jews, to preach to the Jews.

“When Christians try to bless [to proselytize] without the Messianic community, Jews don’t understand the message spiritually”, said Joel Chernoff in a recent interview with the Christian Broadcasting Network (CBN). Chernoff is the chairman of the Joseph Project, an aid organization sponsored by the Messianic Jewish Association of America (MJAA).

“Jews are confused by the historical relationship between Judaism and Christianity. Christianity has been such a source of sorrow to Jews,” Chernoff said. “As the [Jewish] people see [a] huge blessing [material aid accompanied with proselytizing] from our Christian brothers being led into the land by the Messianic brothers, the message as reached in the New Testament becomes clearer. The message is that this faith in Yeshua [Jesus] truly is Jewish, and for the whole world.”

Furthermore, it should be noted, with the founding of the State of Israel, Christian sects and denominations had to radically rethink their theology and history.

In his book Israel: the Christian Dilemma [Gefen 1985], Rabbi A.H. Rabinowitz, former Chief Rabbi of the Israeli Air Force, explains, “Traditional Christianity has been shaken at its roots by the advent of restored Israel… This restoration is a negation of the very core of Christian teaching and theology…”

Is there an evangelical Christian solution to this problem? Yes, a restructured Christianity and a fresh Christian world view. Instead of looking forward to the destruction of the Jewish people, as Christians have done for centuries, they are looking to support the Jews and their homeland. The only catch: the Jewish homeland will be Christian.

Rabinowitz says there is no unanimity as to how exactly this world view breaks down, but that the bones of the restructuring are undisputed. These are the common beliefs:

The Jews would be restored to their promised land, but would accept the Christian savior.

Judaism would remain binding upon the Jews, providing they accept Jesus.

Restoration of Israel, coupled with the acceptance of the savior, represents the culmination of Christianity, which will be affected by the return of Jesus.

In other words, in order to justify the Christian world view of history and theology, a restored Israel must accept the savior. Israel exists. To be palatable it must become Christian (or at least proclaim Christianity as truth).
It is to this end that the massive Christian missionary effort is now directed. And because the success of this mission is so vital for Christianity, no effort is spared. All levels of Israeli society are penetrated and many Israelis are caught in the strands of a web which they do not even perceive…

How do these Christians pull the wool over everyone’s eyes? Find out in an upcoming issue of Torah Tidbits

[8] Divrei Menachem
Reading Parshat Shmini tends to induce mixed feelings. Initially we are gladdened that the Kohanim are now eligible to perform the service in the Mishkan. And now, like the elders summoned with Aharon and his sons - and the entire assembly that drew near to see the first offerings - we wait in anticipation to witness the first descent of the Heavenly fire.

Consequently, we are excited to read of Aharon's joyous blessing of the people. We muse as we remind ourselves that until this day the Kohanim bless us, in Israel on a daily basis. Then we are struck by the account of an overwhelmed people falling upon their faces.

Yet at the peak of this joy tragedy strikes: Aharon's eager sons Nadav and Avihu bring unbidden incense and are struck down by another fire, "that came forth from Hashem". With the narrative moving on to the injunction against Kohanim taking intoxicating drink, Rabbi Yishmael deduced that Nadav and Avihu's sin lay in entering the Sanctuary after drinking wine.

And we muse again as we remind ourselves, especially after Purim, of the effects that drinking has on sound judgment. And we under- stand just a little better why, in our times, the lessons of the past are as relevant today as they ever were.

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.

"Spiritual Impurity" and "Ritual Impurity"
Two weeks ago (TT660), I discussed two of the four Mechusrei Kapara - the Metzora (the "leper", one affected with the skin diseases described in Vayikra 13) and the Yoledet (the parturient, Vayikra 12). The two remaining Mechusrei Kapara to be discussed are the Zav (the man who experienced certain unusual seminal emissions, Vayikra 15:2,3), and the Zava (a woman who had abnormal Niddah-like bleeding after the conclusion of her normal menstrual period, Vayikra 15:25-30). We recall that even after the Mechusar Kapara (sing.) has already waited his/her required time period (e.g. until sunset, seven days, etc.) and has already immersed in a Mikveh, the atonement and purification process is incomplete until he brought his required Korbanot to the Mikdash the following day. Since I am constantly referring to "ritual purity" when I write about the Beit HaMikdash, I have been asked to address this subject, perhaps the most difficult and complicated in all Torah. Please bear in mind that there are twelve Masechtot (tractates) in Seder Tohorot, the section of the Mishna and the parallel Tosefta which deal with these laws. (Tohorot literally means "purities" but in this case it is a euphemism for Tum'ot - "impurities".

The Tosefta is a collection of Baraitot - extraneous Mishnaic material- which was edited by R. Chiya and R. Oshaya. While not as authoritative as "our Mishna", the Tosefta has explanatory notes and additions lacking in the Mishna; consequently it elucidates the ancient Oral Traditional Law in a considerably more detailed manner than does R. Yehuda Hanasi's more definitive compilation. However, though they are constantly quoted in the Gemara, these extraneous Mishnayot were excluded from the "official Mishna" of R. Yehuda Hanasi. As is the Mishna, the Tosefta is divided into six Sedarim and are further sub-divided into tractates and Mishnayot, the organization of which are similar to that of "our" Mishna.) There are scores of Tohorot-like Mishnayot in other Sedarim, and additional hundreds of similar Baraitot embedded in the Halachic Midrashim (Sifra, Sifri etc.), in the Gemara (Yerushalmi and Bavli), as well as elsewhere in the Tana'itic and Amora'itic literature. The Rambam and the voluminous classical commentaries delve even deeper into the minutiae of these Halachot. Therefore, in a short series of TT articles, I can neither be exhaustive, nor can I presume to decide practical Halacha. Rather I am merely making an attempt to illustrate and summarize some of the basic Halachic and philosophic principles involved and their relationship to Am Yisrael and the Beit Hamikdash.

There are two categories of Tum'ah, impurity. One form, called in the language of the Sages Tum'at HaKedushot ("spiritual impurity") or Tum'at HaNefashot ("impurity of the soul"), is diametrically opposed to Kedusha - holiness. Tum'at HaNefashot is engendered by illicit sexual relationships or the consumption of forbidden foods. In Vayikra 20:8-20, there is a whole list of forbidden sexual relationships which upon exposure and conviction by Beit Din entail a death penalty. The use of various epithets, e.g. Vayikra 20:13 where homosexuality is called a To'eivah, "abomination", or 20:14 where the practice of a man taking "a woman and her mother" is a Zimah - "depraved plot" (R. Hirsch has "lewd sensuality") etc. amply illustrates the Torah's abhorrence of these perverted practices. This list is preceded by Vayikra 20:7 - "You shall sanctify yourselves and be holy… Vayikra 20:8 reads, "You shall observe my decrees (Chukotai) and do them because I am the Lord who sanctifies you." The miasma of Tum'at HaNefashot also clings to the Yisrael who eats forbidden animals. ("You are what you eat!") Vayikra 20:25,26 reads, "You shall distinguish between the pure animal and the impure, between the pure bird and the impure, and you shall not make your souls abominable through such animals or birds or anything that creeps on the ground… You shall be holy unto Me, for I the Lord am holy…." The Torah calls the consumption of forbidden foods an abomination; their ingestion also is diametrically opposed to a life of holiness. To remove the spiritual pollution of Tum'at HaNefashot, immersion in a Mikveh will not help; sincere repentance is required.

Forbidden animals include;
• Quadrupeds which do not have the following two signs are not Kasher and they may not be eaten. They must have completely split hooves and they must chew the cud (Vayikra 11:2,3). The animal must have both these signs, one is not sufficient. The Torah lists four animals that have only one sign - e.g. the pig - and they are not Kasher (Vayikra 11:4-8).

• Only fish which have both fins and scales are permitted (trout, carp, salmon etc.). Other sea creatures such as lobsters, clams, eels, sharks ("Peirot HaYam") etc. may not be eaten.

• Biblically, with the exception of twenty bird-families specifically named in Vayikra 11:13-19, all other birds are permitted. However over the millennia, the identities of many of these birds have become unclear and therefore the Sages have decreed that only certain birds which have a "tradition" of being Kasher may be eaten (chickens, pigeons, quail etc.)

• Among all the reptiles, various "creeping things" and insects, only four species of specifically named locusts are permissible (Vayikra 11:20-23). However, over the millennia. The identities of these permitted insects have become unclear and most Jews will not eat any kind of locust. Yemenite and some Moroccan Jews maintain that they have an unbroken tradition.

The Malbim comments, "The opposite of Tumat HaNefashot is holiness… the opposite of Tum'at HaGeviot is Toharah, ritual purity" (Sifra, Shemini-Parsha 5:106). Since Tum'at HaGeviot is not a contamination of the soul, the Yisrael or Kohein who is tainted with this form of impurity, can remove it by undergoing the proper rite of purification. "The laws of ritual purity… do not concern forbidden acts. They concern human conditions or states which occur despite human volition (e.g. the "leper", the parturient). Sometimes they are consequences of actions which they them- selves are meritorious (e.g. attending a funeral). To be in a state of ritual impurity is never a sin; but the sufferer of ritual impurity has to be careful not to enter sacred areas or touch sacred objects until he has rid himself of his impurity by the prescribed method of purification." Under ordinary conditions it was not unlawful for a Yisrael to be defiled with Tum'at Meit (corpse-impurity), or for a Kohein to be defiled with one of the lower forms of impurity. But if a Kohein came into contact with a dead body at any time, he becomes a Tum'at Meit and immediately must undergo purification and be sprinkled with Mei Nida (red heifer ashes mixed in spring water) on the third and seventh day and immerse in a Mikveh. Only people who are ritually pure can enter the Mikdash complex or eat Kodashim. <to be continued>

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

Towards Better Davening and Torah Reading
Some points from Sh'mini and Para...

BA'YA'MIM means in the seas, in contrast to BA'YUMIM meaning in days (years). In the common Israeli S'fardit pronunciation, these two words are interchangeable, but in Ashkenazic pronunciation (and Yemenite as well) there is a difference. BAYAMIM and BAYAWMIM. Switching one for the other changes the meaning, so Baal Korei beware. Of course, there is also supposed to be a difference between the MEM with a DAGESH CHAZAK and one without it...

V'A'CHALTA CHATAT HAYOM This is a tricky one. Aharon is talking to Moshe who has berated Elazar and Itamar for not eating of the Chatat. If the phrase means, if I were to eat the Chatat today, then the word would be pronounced v'a-chal-TI (future tense courtesy of the tense- switching VAV that also moves the accent to the last syllable). If it means, had I eaten the Chatat today, the word would be v'a-CHAL-ti (past tense with the VAV being only conjunctive). And that is how it is pronounced - look at under which letter the MAPACH is. The word is MIL'EIL, past tense, as noted by Rashi.

Parsha Pix
The CALF was the first of the one-time special korbanot on opening day of the Mishkan (following the seven inauguration days).
The RAM was also part of those EIGHTH DAY korbanot.
8=8 means that the 8th day of SHMINI was the 8th day of Nissan. That is one opinion. The other opinion is that it was Rosh Chodesh, as in 8=1.
The negation circle over the wine represents the "rules of conduct" for kohanim upon entering the Mikdash, which included not drinking wine on the day of their performing Avoda.
The fire is the fire that was used by Nadav and Avihu... It is a strange fire because the flames are blue and green. (If you have only the hard-copy of TT with its black & white ParshaPix, then you can consider the fire the one from the Mizbei’ach, the one they SHOULD have used. Or imagine it being blue and green.)
Each year we depict a kosher and non-kosher mammal, bird, and fish, under the check mark and the X respectively. We'll treat the six elements as one visual TTriddle.
The havdala candle represents the repeated theme in the sedra that a major purpose of many of the mitzvot presented is to distinguish - between sacred and profane, between tahor and tamei, etc.
The big hook, in Hebrew, VAV, is for the big VAV of GACHON.
The other visual TTriddles are the Danish flag and the roundabout.

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 (TZAV-PURIM) TTriddles:
[1] 12 times in the Megila? V'HANORA B'NORATECHA
[2] medians connect vertices to these
[3] 2847 miles • 4581 km
[4] Sort of fulfills 429:1
[5] 12 ALEF, 6 TAF, RESH, YUD, 5 PEI, DALED, 2 SHIN, SAMECH, NUN, LAMED, 1 MEM, ZAYIN
[6] Fiji in 1970 and Achashveirosh
[7] Just this once; the other five are Bnei Yisrael
[8] several elements from the Parsha Pix

And the envelope, please...
And the envelope, please...
[1] V'HANORA B'NORATECHA are words from Shacharit of Shabbat and Yom Tov. Specifically, they are the words right before HAMELECH. That is, LIFNEI HAMELECH. And that's an interesting phrase, occurring 36 times in Tanach, 12 of which are in Megilat Esther.
[2] In a triangle, the line connecting a vertex of one of its angles with the midpoint of the side opposite that angle is called a median. There are three midpoints of the three sides of a triangle. There are three midpoints (p'sukim, words, and letters) in Parshat Tzav.
[3] This is the distance from capital (New Delhi) to capital (Addis Ababa) from HODU to KUSH, as in the 127-state kingdom of Achashveirosh.
[4] Shulchan Aruch Orech Chayim 429:1 tells us that we should begin reviewing the laws of Pesach 30 days before the Chag. Parshat Tzav sort of does that by commanding the eating of matza and prohibiting the baking of chameitz. The "sort of" is because neither of those commands deal with Pesach; they deal with most Menachot (flour and oil offerings).
[5] This is the letter-count for the names of Haman's 10 sons. When looking over the list, I noticed a large number of repeat letters, as the tally in the TTriddle indicates.
[6] What's the connection between Fiji 1970 and Achashveirosh? Fiji became a member of the United Nations in 1970. That brought the total number of member states to 127.
[7] TZAV ET AHARON... Besides this TZAV ET, there are 5 others in the Torah, all TZAV ET B'NEI YISRA'EL.
And now for the unexplained ParshaPix elements. There are 9 elements, not counting the ear, but they group into four visual TTriddles, as follows:
[8] Winnie the Pooh, known in Hebrew as Pooh HaDov, and in short in both languages as POOH. p=a+b+c is the formula for the perimeter of a triangle. We can call the perimeter a rim. So we have PU-RIM M'SHULASH.
[9] The boxes of Reynold's aluminum foil stand for the G'LILEI CHESEF, as in the description of Achashveirosh's palace.
[10] Raggedy Ann and a telephone makes DOLL-PHONE, DALFON being one of Haman's sons.
[11] The logo of Hadassah Medical Center represents Hadassah. CH3COOC2H5 is the molecular formula for ethyl acetate, a colorless volatile flammable liquid, used in perfumes, flavorings, lacquers, pharmaceuticals, and rayon and as a general solvent, which is an ester. Next comes the baseball bat and then the dod bird, giving HADASSAH, she is ESTHER BAT-DODO (his cousin).
[12] The ear in the upper right corner had its connection, to the sedra, with the thumb and big toe. Additionally, there are at least three connections to the Purim and Megila. Hamentashen, Oznei Haman, Haman's ears. The mitzva to hear the reading of the Megila. And the word IR occurs 12 times in Megila, including three times the phrase IR vaIR (every city).
All in good fun. What wasn't, we humbly apologize for
This weel's TTriddles Champ is DM - be in touch

This week's TTriddles:
[1] Bale of turtles. Army of turtles?
[2] Beginning of the second half of what Par'o thought was his first dream
[3] TTriddle-proof allowing grape juice for what?
[4] Lutjanidae are because they have them and something else
[5] major, minor, chromatic, pentatonic, Harri Holkeri, Karita Mattila
[6] plus elements from the Parsha Pix

Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political, medical, or halachic positions of its advertisers, nor do we guarantee the quality of their service or product.

The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law Registration 200NIS per case, Call 566-7787 ext. 204 for further information and forms • Yitzchak Fund, Esq. • Rabbi Emanuel Quint, Chairpersons • Ita Rochel, Administrator

Kashrut Questions: If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-809-490-123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787

Israel Center Cafe: Delicious meals and snacks, soups, sandwiches, salads...Under the supervision of OU-Israel Mehadrin, Located on the lower level of the Israel Center, Hours: Sun.-Thu. - 10:00am - 3:00pm, plus... Catering for all occasions by Schocketino Catering on and off the premises • Home entertaining made easy with our selection of beautiful platters: cheese, fish, vegetable, fruit, deli, cake, OU and Mehadrin hashgacha. To order call Chaim at: 052-8551-538

Israel Center Sick Fund Pesach Appeal - This Pesach season, please help needy families who are unable to support their loved ones due to sever illness, operations or accidents. You make a difference... Please make checks out to “Sick Fund” c/o Menachem Persoff, Israel Center POB 37015 Jerusalem 91370

Can you do a Mitzva? We have a long-standing member of our Makom BaLev youth program branch in Netanya, an Oleh, who will soon be Bar Mitzva, but his family cannot afford Tallit and Tefilin, If you can help, please call Yisrael at:(02) 566-7787 x242 or fax: (02) 566-0156

The Yair Landau Memorial Library (1st floor) is open all the hours the Israel Center is open (except when a class is taking place there). Yaacov Rosen, the book librarian is on duty: Sunday: 10:00am - 3:00pm, Wednesday: 10:00am - 1:30pm, Thursday: 10:00am - 2:30pm

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center, Located in the Yair Landau Memorial Library Israel Center, first floor, (02) 566-7787 ext. 201

FYI: Israel Center Libraries...
Yair Landau Memorial Library - English & Hebrew Judaica reference
Arnold Abroms Memorial Lending Library Mostly English Judaica - can be borrowed
Book Family Memorial Library Sifrei Kodesh in the Ganchrow Beit Midrash
Yankel Winet z”l Torah Tapes Library
Dr. Maurice E. Joseph Jewish Video Center
The Tzipporah Freilich Sanders Memorial Reference Library

For your information: Over the years of Torah Tidbits, the typing and layout have been done with several different programs. For more than a year now, TT has been prepared with DavkaWriter, and the program just gets better and better. Davka’s contact in Israel: 991-2718.

Torah Tidbits Audio - www.israelnationalradio.com - Divrei Torah, music, and "other stuff", "Listen live" on Thursday 5:00pm, Repeated several times on THU & FRI 8:00pm, 11:00pm, FRI 2:00am, 7:00am, 10:00am, 1:00pm, 4:00pm, Available "on demand", anytime, Look under "Lions of Judah" and click

Besides the Israel Center, many shuls and hotels, Torah Tidbits is generally available on Thursdays and Fridays at the following locations in Jerusalem:
Geula - Rechov Malchei Yisrael Big Deal • Brooklyn Bakery • Noam
Mea Shearim - Rechov Mea Shearim Or Hatzafon Bookstore • Min HaStam
Rechov King George Moked Stationery store • Eye World Belinda Dairy Restaurant
Rechov Yafo Village Green • Holy Bagel Coffee Time Bagel • Big Deal, Luntz
Off Rechov Aggrippas - JBC Books, the Orthopedic Center
Keren Kayemet Heimishe Essen • Levy’s Newsstand/Kiosk
Rechov Straus HaSofer • Bikur Cholim Gift Shop
Bell Center - Rechov King George• N/X Clothing, Medical Center
Talpiot - Big Deal
Ramot Eshkol - The Medical Center
and in the Golan Heights
TT is now available at the Natural Bakery on Rechov Agrippas, Jerusalem

MEMBERSHIP
IIf you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join
Yearly membership for couples (even if one of the two does not frequent the Center) is 250NIS. Membership for a single person is 180NIS per year. Life membership remains at $500, with payments possible. Contact the Center for details of membership benefits. • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us at P.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il;Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center. We hope you feel that way too.

Buy Tefila L'Chayalei Tzahal cards (for yourself, family, and friends) for 5NIS each Proceeds benefit injured and needy soldiers. Cards available at the Israel Center - front desk

OU Israel Center Family Counseling Service, Professional religious counselors helping religious individuals, couples and families, Free Initial Phone Consultation, For further information call: (02) 582-7956, Under the supervision of Dr. Michael Tobin

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.

NESTO Native English-Speaking Teen Olim
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787 ext. 247 • fax: 561-7432, Chaim Pelzner, Director, Yehoshua Bonchek, Coordinator, Talya Honig, Bat Sherut, Partially funded by the Jewish Agency for Israel

Camp Dror - For kids entering 6th through 10th grades, 5–18 July '05: Girls' Adventure Camp, Keshet Yonatan, Ramat HaGolan
Boys' Summer Challenge, Kfar Etzion, Gush Etzion
For more info call or email: (02) 566-7787 ext. 244, dror@israelcenter.co.il

Sundry
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In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01, Donations are tax-deductible. Please check our website or call for details.

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

LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the

TIYUL. 18nis will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.

CANCELLATION POLICIES We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
Students from Abroad Parents visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 244). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!

KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU in Israel - Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Calls from abroad: People from abroad should fax 972-2-5660156 for the attention of The Travel Desk or email to tiyul@israelcenter.co.il
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

Our Next Israel Center In-House Shabbaton: will take place IY"H on Shabbat Parshat Tazria-HChodesh, Shabbat, April 8-9, Theme: Pesach is Coming, Pesach is Coming, Shiurim by Rabbi Emanuel Quint, Rabbi Efraim Sprecher, Rabbi Chanoch Yeres, and more, Mini-Shiurim, Divrei Torah, Tidbits, Ask the Rabbi session, Shabbat morning davening Carlebach-style and light chazzanut, Binyamin Munk & Sons, New friends... and old ones, Meals by Schocketino, 220NIS p.p. (non-members 250NIS), Prices go up after Purim, Let us know your housing needs, or arrangements, dietary needs, seating requests, etc. when you reserve your places, Since we will have changed to Summer Time before the Shabbaton, we will be taking Shabbat early:, Mincha - 5:30pm, Candle lighting - 5:45pm, Kabbalat Shabbat & Maariv, Shabbat AM davening 8:00am, Call (02) 566-7787 ext. 204 to reserve

LAST CALL - 050=593-7932: Visit places you've never been to, right in the center of our country... in the Sharon, Sunday, April 3 • 8:00am - 7:00pm with David Magence, The Lord's House: Learn why "the wealthiest man in Britian "became a Zionist and built his home in Israel..., Parrot Farm: from egg to full grown and trained parrots, Robotic Dairy:get to know 21st century cows, K'far HaRo'eh: historic Torah village, see a video, meet special people, and more surprises... 135NIS/150NIS (prices go up after Taanit Esther), Bring your own lunch

Sunday, April 17th • 8:00am-5:00pm (approx.): Matza, Wine and the Desert, Join our Pre-Pesach family tour to the • Chabad Matza Bakery, See how Shmura Matza is made, make your own matza, enjoy a Pesach play (in Hebrew) Great for kids & adults, • Carmel Mizrachi Winery in Rishon L'Tzion: Tour the winery, wine tasting, and an English presentation on wine making, • Ashdod Sand Park Climb the sand dunes, great fun for the whole family, All participants receive a holiday gift of matza and wine, Tour guide: Jolie Schockett, Price: 100NIS (members; non-members add 20NIS)

All Women are Invited to Gush Katif on Wednesday, April 6th, 26 Adar Bet, Together we will join hands & hearts, A gathering of creativity, accomplishments, and vision with women from Yehuda, Binyamim, Yerushalayim and Gush Katif in Gush Katif - A Happening of Art and Culture by women for women: music, theater, movies, dance, and more, Sponsored by the Department of Torah Culture (Tarbut Toranit), Buses will leave from Binyanei HaUma at 1:00pm, Advance Registration and payment a MUST • Travel Desk at 566 7787 ext. 244 or 261, Cost: Entrance and Bus: 45NIS, A Wonderful way for women to join together

Sussia and the Alon Center for Bedouin Culture, Wednesday, May 4th • 25 Nissan, Check-in 8:15am • Leave Center PROMPTLY at 8:30am • Return 5:30 pm (approx.) with Nachman Kupietzky, In the morning relive the daily life of the Jews during the time of the Mishna by visiting & touring this 1500 year old Mishnaic town, In the afternoon...a Bedouin experience: experience Bedouin hospitality, visit a museum to learn about unusual Bedouin customs and ceremonies, and see a video, 100NIS members (115NIS non-mem) • Bring your own lunch and a flashlight

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.

Neptune, Eilat, valid April 3-7, 10-14
MIDWEEK, 349NIS per couple, per night, B/B

Rimonim Hermon, Neve Ativ, valid Apr. 3-7
Midweek, 400nis per couple, per night, B/B

Sheraton, Dead Sea, lid April 14-15
650nis Per couple, H/B

Prima Palace, Jerusalem, valid April 22-30
Pesach Package (8 nights), 8200nis per couple, H/B (Includes Seder)

Grand Beach, Tel Aviv, valid April 25-28
Chol HaMoed min. 3 nights, 650NIS per couple, per night, H/B

Princess, Eilat, valid April 25-28
Chol HaMoed min. 3 nights, 1590NIS per couple, per night, B/B

Sheraton Plaza, Jerusalem, valid April 8-9
Shabbat, 1095 per couplet, 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 TT662

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

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 21-28 Adar B (April 1-8)

At 1:00am Standard (Winter) Time, early Friday morning, April 1st, the time in Israel becomes 2:00am Israel Summer Time. And this is no April Fool's prank. Beginning Friday, we are on Summer time until Sunday morning, October 9th (after Shabbat Shuva)

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

Friday Eve
"Early Shabbat Minyan": Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Mincha: Sh'mini 5:27 • Tazri'a: 5:30 • Metzora: 5:32

Shabbat day
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm (these times remain until Rosh HaShana, IY"H), Parsha & Para Highlights with Rabbi Binyamin Wolff

Motza”Sh
There are no Israel Center programs at the Center this Motza'ei Shabbat

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)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm 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 with Golda Warhaftig
Note earlier time for Shprintzee's class • Tonia will be back IY"H next week
10:30am (M&W) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm (and WED 8:00pm) • Creative Life Education: This Golden Age We Live In, Alternating presenters, incl. Dr. Vivienne Damelin, Aharon Romm
Sunday 7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now Studying: The genealogy of No'ach's descendants: A link to what past? with Rabbi Chaim Eisen


Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nvi'im with Mrs. Pearl Borow
The Etzion Judiaca Center is coming to the Israel Center on Monday April 4th from 9:45am till 13:30 • Come see our fabulous collection of Jewelry and Pesach gifts. We look forward to seeing you. The sale is in the cafe. For special requests and more information call (02) 993-4040
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'
Mondays, 11:35am (after Rabbi Leff's shiur): Jewish History Series by Dr. Henry Goldblum, This week: This week: “And the Prophets handed down the Torah to the Men of the Great Assembly” (Avot 1.1)
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:35pm, Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.
Monday, APR 4th, 12:30pm, in the Library (free), Lunch and Video Exploring Pesach Themes in Talmudic Sources by Rabbi Aharon Adler
3:00-5:00pm - Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, April 11th, 7:30-9:30pm
Join us for a program to mark the Sh'loshim of Moshe Kohn z"l at the Israel Center, Monday, April 4th, 6:30pm, The Family

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. 7:00-9:00pm
Tuesdays, 9:00am: The Meaning of Mitzvot • Rabbi Aharon Adler
Tuesdays, 10:15am The Parsha thru the Eyes of the Haftara with Rabbi Sholom Gold
9:00am & 9:55am: Torah Secrets with Dr. Hayim Abramson
11:00am: Torah Secrets with Dr. Hayim Abramson (in Hebrew)
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe with Raizel Zisk
Tuesday, April 5th, 12:30pm, in the Library (free): Exodus- A Therapeutic Narrative? by Dr. Avivah Gottlieb Zornberg
The Art of Simcha Tuesdays, 12:00-1:30pm:post-Purim, pre-Pesach innovative workshop,
Tuesday, April 5th, 8:00pm: Logical Self Discovery with Leah Zitter, A practical introduction that demonstrates how principles of Informal Logic and General Semantics can help you think profitably, communicate effectively, and resolve conflict in all areas of your life
Israel Center Video Club • TUE, April 5th • 2:00pm: "The Counterfeit Traitor": A little known but superb and moving film with William Holden in a brilliant performance as a Swede who is forced to become a spy for the Allies against the Nazis. A true story, the movie depicts in a memorable manner the Danish resistance which saved its Jews.
New class for the serious and curious: "The Languages of the Bible" Taught by Yoel Lerner, Tuesdays, 8:00pm

Wednesday
Wednesdays, 9:10am • Current Issues in Halacha - Rabbi Macy Gordon on Is the Sale of Chametz Subterfuge? The following week: Erev Pesach on Shabbat: What are the Issues?
Wednesday mornings: Sale of Silver Jewelry by McJewelry
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only): Songs for Pesach - Meaning & Melodies, Chani Abramson
Wednesdays, 11:30am (men & women): Stories of Inspiration & Chesed, Share these stories and make a difference with Jackie Lowenstein
Wed. April 6th:, 12:30pm, in the Library (free), lunch and video: Eretz Yisrael in the Hagada | Insights into the Hagada 2 shiurim by Rabbi Sholom Gold
3:00pm: (men & women) Women in Tanach with Pearl Borow
3:00-5:00pm - Women's Beit Midrash: Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow
7:30pm (Men & Women) Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: Ta’amei Mitzvot: Ta’amei Mitzvot: Understanding the Torah's Approach to Sex with Rabbi Chaim Eisen
Wednesday, March 30th • 8:00pm; Making Children Pro-Active at the Seder, An important pre-Pesach talk for parents & grandparents by Howie Burg, Netanya
RESUMES after Pesach: Wednesdays, 8:00pm • Sponsored by Creative Life Education: TACHLIS BUSINESS COACHING with Yaffah Batya daCosta

Thursday
THU: Dvar Torah by Menachem Persoff
Art Workshop Thursdays, 10:00-12:00: Weekly drawing class (other media possible) Call Rachael at (02) 627-1577 for details
time varies: Shiur while you fold. with Phil Chernofsky
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Root & Branch Association in cooperation with the Israel Center
Thursday, April 7th • 19:00
Prague Spring/Jerusalem Spring:Parallels between the 1968 Warsaw Pact Czechoslovakia occupation and a possible NATO Israel occupation now?How 1968 events in Prague apply to us today by Mr. Reuven Kossover
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

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

Friday EVE
"Early Shabbat Minyan": Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Mincha: Tazri'a: 5:30 Shabbaton • Metzora: 5:32

UPCOMING at the Israel Center

PESACH STUDIES IN THE TANA'CH
Sunday, Rosh Chodesh Nisan, April 10 • for men & women • 25NIS
6:40pm Mincha
7:00pm PESACH – A Journey in Time: The Celebration of Eretz-Israel and Beit- HaMikdash — Rabbi Dr. Joseph C. Klausner-Yedidyahu
7:45pm Ma'ariv
8:00pm Shir HaShirim - Alliance with HaShem: Am Israel's Two Formative Stages of Development — Rabbi Efraim Sprecher
8:45pm The Haftara of Shabbat HaGadol: The Vision of Malachi and Geula Rabbi Mordechai Machlis
Sponsored by B'Iqvot Avoteinu, Institute for Studies in the TANACH

Yesha Products Fair at the Israel Center on Monday, April 11th, Kosher for Pessach wines, olive oil, spices, juices; Judaica, gift glassware, cosmetics, and art items. Order forms in English and Hebrew will be available at the Center so you can see what there is, see the prices and hechsherim and order what you want. Either fax, email or phone your order in and on the day of the fair your order should be ready to pick up.

Special Shiur on the 11th Yahrzeit of Rabbi Joseph Schapiro z"l: Seuda Sh'lishit on Shabbat Erev Pesach by Rabbi Reuven Aberman, Wednesday, April 13th, 4 Nissan • 8:00pm at the Israel Center

TUE, April 19th • 7:00pm"Gentlemen's Agreement", Rerun for the "night audience". Classic, with Gregory Peck as a Christian journalist who pretends to be Jewish in order to experience anti-Semitism firsthand. He encounters bigotry and hatred which he reports in his stories. Director Elia Kazan received an Academy Award for this film.

Gala Dinner of the Seymour J. Abrams • Orthodox Union Jerusalem World Center, Rabbinic Leadership Award: Rabbi Shlomo Riskin, Keter Torah Award: Phil Chernofsky, Gemilut Chessed Award: Dudi Zilbershlag, Eishet Chayil Award: Perel Azaria, Sunday, June 5, '05, Leil Yom Yerushalayim, at the Renaissance Hotel, For reservations and journal ads call (02) 566-7787 ext. 203 email: dinner@israelcenter.co.il

Seymour J. Abrams • Orthodox Union • Jerusalem World Center, Second Annual Dinner
Sunday evening, 5 June '05 Leil Yom Yerushalayim
Dear Friend,
We are pleased to announce that our Second Annual Dinner will take place on Leil Yom Yerushalayim, Sunday evening, 5 June '05. The Reception will begin at 6:00pm. This will be followed by a brief awards ceremony honoring our Guests of Honor, which will kick off the formal Dinner [and inspirational Yom Yerushalayim program] promptly at 7:00pm and conclude no later than 9.45pm.
We are blessed with four outstanding honorees who, each in his or her own way, has made and continues to make a major contribution to our lives at the Seymour J. Abrams OU Israel Center and indeed to Acheinu Bnei Yisrael throughout Israel and the Golah.
Rabbi Shlomo Riskin, who will receive the Rabbinic Award, Chief Rav of Efrat has for the past 40 years been a major force in interpreting Torah and its values to thousands of youth and adults in the U.S. and Israel. He is the founder of Efrat, of the world renowned Ohr Torah Stone Institutions and a supporter of the OU Israel Center since its inception.
Our Keter Torah awardee is Phil Chernofsky, Editor of Torah Tidbits, and the soul of the Israel Center. In addition to his being a long time professional at the Center, Phil transcends that role as he tirelessly and with good humor inspires thousands of readers and students along the path of Torah learning. Time is an irrelevancy for Phil when Limud Torah is at stake.
Newspaper publisher, Founder of Meir Panim Food Programs and philosopher of the "New Haredism", Dudi Zilbershlag is a leader for our times. In his work with countless numbers of children and families throughout Israel he asks only one question, are you hungry? We are truly honored to present Dudi Zilbershlag as our Gemilut Chessed awardee.
Perel Joseph-Azaria, recipient of our Eshet Chayil award is everybody's favorite volunteer. In her own modest and unassuming way Perel has worked with our staff to fund and create the audio-visual program at the Center and has been a leader in promoting all our Library Services.
We thank you in advance for your generosity and look forward to seeing you at the Dinner.
Sincerely,
Rabbi Emanuel Quint Stuart Hershkowitz
Dinner Chairman Dinner Journal Chairman

OU ISRAEL CENTER
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