Shabbat Parshat Korach - m'Vorchim

June 27-28 '08, 25 Sivan 5768

This Shabbat is the 290th day (of 383), the 42nd (of 55) of 5768

3rd perek of Pirkei Avot

...HA'ISH ECHAD YECHETA V'AL KOL HA'EIDA TIKTZOF? (Bamidbar 16:22)

Halachic Times

Ranges are 10 days, WED-FRI 22 Sivan - 1 Tamuz June 25-July 4

Earliest Talit & T'filin 4:36-4:40am

Sunrise 5:36-5:39am

Sof Z'man K' Sh'ma 9:08-9:11am

(Magen Avraham: 8:12-8:16am)

Sof Z'man T'fila 10:19-10:21am

(Magen Avraham: 9:42-9:45am)

Chatzot 12:42-12:43Ωpm

(halachic noon)

Mincha Gedola 1:18-1:19pm

(earliest Mincha)

Plag Mincha 6:19Ω-6:20pm

Sunset 7:53-7:53pm

(based on sea level: 7:48-7:48pm)

Candle Lighting & Havdala (summer time)

Correct for TT 817 - Rabbeinu Tam (J'm) - 9:16pm

7:13 (6:2-) Yerushalayim 8:31pm

7:29 (6:22) S'derot 8:33pm

7:28 (6:20) Gush Etzion 8:31pm

7:30 (6:22) Raanana 8:34pm

7:29 (6:21) Beit Shemesh 8:32pm

7:30 (6:22) Rehovot 8:33pm

7:31 (6:22) Netanya 8:33pm

7:26 (6:21) Be'er Sheva 8:31pm

7:29 (6:21) Modi'in 8:33pm

7:13 (6:22) Petach Tikva 8:34pm

7:13 (6:20) Maale Adumim 8:31pm

7:28 (6:20) Ginot Shomron 8:31pm

7:28 (6:20) K4 & Hevron 8:31pm

7:28 (6:20) Giv'at Ze'ev 8:32pm

7:20 (6:21) Tzfat 8:34pm

NOTES: Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute.

Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times

* Important clarifications concerning the Candle Lighting times

Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim.

One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case.

Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il

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 Tamuz, which will be on Thursday and Friday, July 3rd & 4th

Sivan has 30 days in our fixed calendar; Tamuz 29.

And this is how Rosh Chodesh will be announced this Shabbat:

ROSH CHODESH TAMUZ YIH-YEH B'YOM CHAMISHI UVYOM SHISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA:

The molad is THU 11h 46m 10p

HAMOLAD YIH-YEH B'YOM CHAMISHI, ARBA'IM VASHESH DAKOT V'ASARA CHALAKIM ACHAREI ACHAT-ESREI BABOKER

This corresponds to 12:26pm Israel Summer Time. This can be translated to one's locale, but the announcement of the molad stays the same worldwide.

In Rambam notation the molad is THU 17h 838p

The astronomical (actual) molad is 5:19am on THU (7 hrs. before the announced molad)

And were you wondering about what sedra we read on the Shabbat that we bench Rosh Chodesh Tamuz? In case you were wondering that very thing, here's the scoop. Shabbat M'vorchim Tamuz is either Sh'lach or Korach. No other sedra. But look at the different relative frequencies: In Israel - 50.9% of the time we bench Rosh Chodesh on Sh'lach. 49.1% of the time, it's Korach - almost even split. Outside of Israel - 89.5% of the time, it's Sh'lach. Only 10.5% of the time - like this year - we bench Rosh Chodesh Tamuz on Shabbat Parshat Korach. Of course, we bench Rosh Chodesh on the same Shabbat in Israel and abroad. But we don't always read the same weekly portion. Why such a wide disparity between Israel and Chutz LaAretz? When Shavuot is on Friday in Israel, it is on Friday and Shabbat in Chutz LaAretz. When that happens, we in Israel read Parshat HaShavua on the Shabbat that is the second day of Yom Tov with its own Torah reading, in Chu"L. We go a sedra ahead of those Jews who live abroad. In Chutz LaAretz in such years, Chukat and Balak are combined; they are never combined in Israel. That's how we get back into sync. But in the meantime, we've benched Rosh Chodesh Tamuz with different weekly portions. Similarly, when Pesach is Shabbat to Friday in Israel and Shabbat to Shabbat in Chu"L, we get out of sync. If the year had two Adars, then we won't gert back into sync until we separate Matot and Mas'ei. By that time, Rosh Chodesh Tamuz would have been announced on Shabbatot with different Torah readings.

But this year, we all bench Rosh Chodesh on Shabbat Parshat Korach.

Different but Interdependent

Korach publicly accuses Moshe Rabeinu of taking too much authority and privilege for himself. After all, says Korach, we all witnessed Divine Revelation at Sinai; we are all holy.

Moshe's response was similar: You, Korach, take too much for yourself if you presume to more than the already elevated Levi has. It's not enough that G-d has separated you and your tribe for His sacred service - you are asking for the Kehuna too?

We know what followed this exchange: a test was suggested - all will offer Incense before G-d and He will demonstrate whom He has chosen for the Kehuna. (Interesting that Moshe was not one of those who offered the Ketoret. He too was not a kohein, nor was he permitted to function like a kohein (except for the seven-day period of the inauguration of the Mishkan). Moshe sets Aharon against Korach's 250 men. And we know that the results of the test was the deaths of the 250 Ketoret bringers, and subsequently, the demise of Korach and the others with him.

Combining some of the mitzvot in Parshat Korach with other details of halacha, we can point out the following:

No, not everyone of Klal Yisrael is the same as everyone else. There are Kohanim and Leviyim and Yisraelim - and they are all different from each other. Kohanim have duties that cannot be discharged by anyone else. So do Leviyim. And so do Yisraelim.

Here's one interesting example. The night in the Beit HaMikdash is over; dawn has come. During the night, 21 Leviyim were at their watchposts, as were three kohanim. No kohein was permitted to guard in place of a Levi, nor could a Levi man one of the three kohein watchposts.

Sunrise is approaching and the kohanim on duty have their assignments - some of which were chosen by lottery. The moment of sunrise is at hand, everyone and everything is ready to proceed and nothing can happen until a particular Yisrael (non-kohein, non-Levi) gives the "go ahead". He is one of the members of the MAAMAD, from the same region of the country that the kohanim and Leviyim who are on duty this week come from.

The point is that a kohein isn't better than a Levi who isn't better than a Yisrael. Nor is a Yisrael inferior or superior to a kohein or a Levi. We are all just different.

We are the same in our being part of the People of Israel. And we are different in some of us being kohanim and some Leviyim and some Yisraelim.

And not only are we different, but we are also interependent. T'ruma and Challa and Bikurim... are not just what we give to a kohein. He gives something back to us. Same for the relationship between Leviyim and Yisraelim.

Only a Levi can sing in the choir of the Beit HaMikdash. Fact. And not even all Leviyim can. A Levi whose job is to guard cannot sing. What if a non-Levi is musical and wants to participate musically in the Mikdash service? Choir? No. Cannot be done. Instrumental accompaniment? Yes! The various instruments can be played by non-Leviyim.

A Yisrael cannot do most of the Avoda required for a korban he brings. But he can do the Sh'chita.

But these examples are beside the point. If you want to do something that you are forbidden to do, you just don't do it. And there is nothing to complain about. No one to be jealous of. This is how G-d in His wisdom set things up for us. Korach's cause was a non-starter. Only ignorance and arrogance combine sometimes to make impossible demands. It's like the well-known idea of changing that which you can and accepting that which you cannot, and knowing the difference. We each have the challenge of improving ourselves, without trying to be someone else.

KORACH STATS

38th of the 54 sedras; 5th of 10 in Bamidbar

Written on 184 lines in a Torah (ranks 32nd)

13 Parshiyot; 7 open and 6 closed

95 p'sukim - ranks 39th (9th of 10 in Bamidbar)

1409 words - ranks 36th (9th of 10)

5325 letters - ranks 35th (9th of 10)

Above average in words & letters per pasuk. Korach is a short sedra (in a Book with many long sedras) with fairly long p'sukim (in a Book with lots of short-pasuk sedras)

MITZVOT

9 mitzvot of 613; 5 positive and 4 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 - 13 p'sukim - 16:1-13

[P> 16:1 (19)] "And Korach took".

Commentators suggest different meanings for this phrase:

Korach took himself away from Moshe and the mainstream population, to challenge Moshe's authority;

Korach took some of his fellow Leviyim and some Reuvenites with him in his rebellion against Moshe;

Korach "took with words" (i.e. persuaded) others to join his rebellion;

Korach "took apart" - split the people between himself and Moshe.

Korach is identified as the son of Yitzhar, grandson of K'hat, great grandson of Levi. It is quite unusual to identify biblical personalities that way. Rashi points out that the lineage mentioned in the pasuk stops before reaching Yaakov Avinu who foresaw Korach's wickedness and pleaded with G-d not to be included in the Torah's account of Korach's deeds. On the other hand, it reached back to Levi because Korach's being from Levi was the major factor involved in the whole episode.

Korach, Datan & Aviram and On b. Pelet (who backed out in time) challenge Moshe's authority.

Korach enlists 250 men to publicize his/their "cause".

Ponder this... Korach was a first cousin of Moshe and Aharon. He felt slighted by the fact that both top positions - the leadership and Kohen Gadolship - went to two of his uncle Amram's sons (Moshe & Aharon) and the leadership of the K'hat family went to another cousin, the son of Korach's father's younger brother - Elitzafan b. Uziel. Korach found sympathy for his cause within the tribe of Reuven because Reuven himself was passed over for the leadership (which went to Yehuda), the birthright (Yosef received the double portion of the firstborn in the form of the tribes of Efrayim and Menashe) and the Kehuna/Leviya went to Levi. This is not to whitewash Korach's actions, but to show some of his motivation.

Moshe proposes a test - both Aharon and Korach's people will offer incense before G-d and G-d will indicate whom He chooses. Moshe tries to talk Korach out of his fight by telling him that being a Levi is special - why show dissatisfation and ingratitude by seeking more?

Moshe then calls for Datan & Aviram, but they arrogantly refuse Moshe's summons.

SDT: Sources tell us that Korach taunted Moshe Rabeinu with two mocking questions - A talit made completely of T'cheilet, does it require Tzitzit (with the T'cheilet strand)? A house filled with Torah scrolls, does it require a mezuza? Both questions pointed to the same argument: A Nation of holy people, people who heard G-d's Voice at Sinai, do they require holy leaders? The basis of suggesting the talit question is the juxtaposition of the Korach episode to the portion of Tzitzit at the end of last week's sedra. Kli Yakar suggests that the mezuza question is alluded to by the description of Datan & Aviram arrogantly standing at the doorway of their tent and mocking G-d's commandments and Moshe's leadership.

SDT: The answer, in fact, is that Tzitzit with T'cheilet is required of every four-cornered garment, even one made totally of T'cheilet wool. And a dwelling (and other types of rooms) requires a Mezuza, regardless of how many Sifrei Torah are in the room.

A homiletical "explanation" of the significance of a Mezuza on the door- post of a room filled with Sifrei Torah and other holy books, is that the holiness represented by the content of the room (and the Torah study done there) are, by definition, internal. It remains within the "four walls of the Beit Midrash". The Mezuza placed on the doorpost represents the spread of the Torah and its holiness to the outside world. This extension of the domain of sanctity to the "outside world" is an important challenge for the Torah community. (Heard from Rabbi Asaf Bednarsh)

Levi - Second Aliya - 6 p'sukim - 16:14-19

Datan & Aviram, two people with a long record of evil behavior, compounded their wickedness with the unpardonable affront to the Land of Israel by referring to Egypt as "the land flowing with milk and honey" that Moshe took us out of, to "kill us in the wilderness".

Moshe angrily asks G-d not to accept the incense offerings of Korach's group. Moshe then reiterates the challenge to Korach. Korach gathers the People to witness the "showdown"; the 250 people and Aharon will each have the special vessel onto which they will place a glowing coal, onto which they will put the incense and they will all be standing at the entrance to the Ohel Mo'ed. G-d's "glory" was revealed to the People.

SDT: The Gemara tells us that when Korach challenged Moshe's authority, it was the Sun and the Moon that appeared before G-d and said: If you side with the son of Amram (i.e. Moshe), then we will continue to shine; if not, we stop shining. What is the significance of this statement from the Gemara? One commentator points out that the Sun and the Moon were originally of equal greatness, and the Moon was diminished because "two kings cannot rule with one crown". This was exactly one of the problems with Korach's arguments, so the Sun and Moon were particularly appropriate participants in this issue. Notice that not only must the sun acknowledge the situation, but so must the moon. Korach's downfall was his lack of acceptance of a moon-like role.

Most Aliya breaks happen at Parsha breaks. This is reasonable to expect. When an Aliya break occurs in the middle of a parsha, and more so, in the middle of a small number of p'sukim that are telling us one episode - then we can pause for a moment and try to see if our attention is being called to something specific.

The Aliya-break between Kohein and Levi comes right in the middle of the confrontation between Moshe and Datan & Aviram. Rabbi Sholom Gold points out that the break separates a reference to Egypt as a land flowing with milk and honey with a reference to Eretz Yisrael with the same description. These need be separated, just as one would say L'HAVDIL.

Or maybe... When an Aliya break occurs, it gives us - the people who are listening to Torah Reading - pause to reflect on what just "happened". Our attention is drawn to the last pasuk or so, and we can focus on it while the gabbai is calling the next person to the Torah (and blessing the previous Oleh).

Datan and Aviram had just called Egypt a land flowing with milk and honey. They mocked G-d (Who uses that term for Eretz Yisrael), they mocked Moshe, and they mocked Eretz Yisrael. As terrible as the Meraglim were with their report and recommendation about Eretz Yisrael, at least they acknowledged the beauty and specialness of the Land. They said that the Land was truly flowing with milk and honey. One has time during the Aliya break to be justly enraged by the behavior of Datan and Aviram... and perhaps by those Jews today who unfortunately, echo their sentiments.

Shlishi - Third Aliya - 24 p'sukim - 16:20-17:8

[S> 16:20 (3)] G-d tells Moshe and Aharon to separate themselves from the rest of the People so that He will destroy them. Moshe - even while being upset in the extreme with the challenge to his own integrity - pleads on behalf of the People before G-d, asking Him not to punish the multitude because of the sins of an individual.

[S> 16:23 (13)] Moshe warns the People to separate themselves (physically and psychologically) from Korach and his followers lest they be included in the punishment to come. Moshe declares that all will know that G-d has sent him to do all that he does. If these wicked people shall die in a way that others have died, then G-d has not sent Moshe. But if G-d will "provide" a new creation and the earth will open its mouth and swallow Korach and company and all that belongs to them, then all will know that these people have truly rebelled against G-d. As Moshe finished these words, the earth beneath them split, opened and swallowed all with Korach. (Implication from the p'sukim is that the People did not actually die but left this world in this unusual and miraculous manner.) The People shouted in panic when they witnessed what was happening. A Divine fire consumed the 250 incense offerers.

[S> 17:1 (5)] G-d tells Moshe to tell Elazar b. Aharon to collect the fire-pans and scatter the burning coals. The copper from the pans was to be used to plate the Mizbei'ach as a reminder that a non-Kohen must not attempt to usurp the Kohen's authority. In general, the Torah warns us not to be like Korach and his gang, and not to suffer their fate.

[P> 17:6 (3)] The next day, the People, fearing retribution, com- plained against Moshe for killing (part of) G-d's Nation. G-d's Cloud descended upon the Ohel Mo'ed and Moshe and Aharon went there for instructions.

SDT: The earth not only swallowed Korach's gang, but their possessions as well. The message, says IMREI SHEFER, is that one's wealth often causes a person to be arrogant. This, in turn, leads sometimes to challenging authority. The people's possessions were not innocent bystanders, so to speak, to Korach's rebellion, they were the instigators.

Note that in Korach's rebellion we see not only two punishments, but two very different kinds of punishments, which, in turn, reflect the types of sin. Datan and Aviram and their ilk were plunged down into the bowels of the Earth. But the 250 K'toret-offerers were honorable people. They were godly. The Torah testifies to that when we are first introduced to them. They honestly believed that they were making proper offerings to G-d. Otherwise, they would not have risked their lives. They must have been surprised to have failed! Their sin was reaching TOO high towards the Divine. And their punishment was to be struck down by Divine fire (as had been Nadav and Avihu).

Here's another thought... Moshe was chosen by G-d to lead the people. True. And he will always be on a higher level than the rest of us. We, not G-d, elevated Moshe even higher. We decided that we did not want to hear the "Voice of G-d" anymore and we requested that Moshe tell us what G-d wants of us, and we would comply. Originally, G-d spoke to all of Israel. That was the plan. And that put all of Israel on the level of prophecy. With Moshe as the chief prophet. We forfeited our direct communication with G-d, and we made Moshe the ONLY prophet. (Let's not complicate the issue with the 70 elders who shared Moshe's prophecy, like candles that are lit from a single burning candle.)

The Gemara says that the "deal" that the People of Israel made at Sinai concerning not having direct communication from G-d, was an irrevocable, forever deal. Korach wanted to change his mind. Perhaps he was no longer confident that Moshe could actually bring the People into Eretz Yisra'el, after the whole Meraglim fiasco. The merit of this theory is that it balances the motivations of Korach's gang. Datan and Aviram were BAD. The K'toret bringers probably weren't evil.

R'vi'i - Fourth Aliya - 7 p'sukim - 17:9-15

[S> 17:9 (7)] Once again G-d "suggests" that He destroy the People. This time Moshe does not plead with G-d on their behalf but immediately instructs Aharon to burn incense on coals from the Altar and that he should pass among the People to stop the plague that had already begun. This quick action stopped the plague which had already claimed 14,700 lives, not counting those who perished in the Korach incident.

Sometimes, in times of trouble, Moshe prays to G-d extensively. His prayer after the Sin of the Golden Calf is an example of long prayer. We can even say that it was a prayer that lasted 40 days and nights. When Miriam was stricken with Tzora'at, Moshe uttered a short 5-word (11-letter) prayer for her wellbeing - KEIL NA R'FA NA LAH. And at this point in Parshat Korach, Moshe senses that prayer will not work - swift action is called for.

On another note, let's take a look at the three "big" sins of the Wandering period: Golden Calf, Spies, Korach.

Combining different ideas in the commentaries, we can suggest the following: The Sin of the Golden Calf represents sins against G-d. He can be, and often is, most forgiving for that kind of sin. The sin of the spies was an affront to Eretz Yisrael. This, so to speak, G-d considered a graver sin, and was less forgiving. Korach's rebellion was directed against Moshe. It was a BEIN ADAM L'CHAVEIRO issue. These are the kinds of sins that G-d is least willing to forgive.

The same observation has been made in comparing the Flood, which came as a result of a breakdown in society, with the Tower of Babel, where people united to rebel against G-d. The punishments were not comparable.

Chamishi - Fifth Aliya - 9 p'sukim - 17:16-24

[P> 17:16 (9)] G-d tells Moshe to speak to the People and take a staff from each of the tribal leaders, the staff to be inscribed with the leader's (or tribe's - dispute) name. Aharon's name was to be inscribed on the staff of Levi. The staffs were to be placed in the Ohel Mo'ed. The person whom G-d shall choose, his staff shall blossom; this manifestation of G-d's choice shall hopefully put an end to the complaints and confusion of the People. The People did as instructed and the staffs were placed in the "Tent of Testimony" overnight. On the following day, Aharon's staff had blossomed. Moshe showed the staffs to the People and each tribe took its staff back.

Shishi - Sixth Aliya - 24 p'sukim - 17:25-18:20

[P> 17:25 (2)] G-d tells Moshe to return Aharon's staff to the Mishkan as a reminder to the People not to rebel or complain. Moshe does as instructed.

[P> 17:27 (2)] The People express their feelings of despondency and fear of Divine punishment for their various lapses.

[S> 18:1 (7)] G-d reiterates that the Kohanim and Leviyim hold special positions and have the responsibility to avoid risking their lives by overstepping their bounds.

Leviyim are required to guard the Mikdash [388,A22 18:4] (Honor guard). [There were 24 watchposts, 21 of which were manned by Leviyim; three were within the Beit HaMikdash and were manned by Kohanim.] Kohanim and Leviyim are forbidden to perform each others sacred tasks [389,L72 18:3]. A non-Kohen/Levi may not work in the Beit HaMikdash [390,L74 18:4]. It is forbidden to disregard the obligations of the Beit HaMikdash honor-guard [391,L67 18:5].

[P> 18:8 (13)] The Torah next lists several gifts that are given to the Kohen - the meat of certain korbanot, t'ruma, bikurim, consecrated objects, the firstborn of kosher farm animals and the redemption/exchange for a first- born donkey. Firstborn humans are to be redeemed for 5 silver shekels [392,A80 18:15].

Firstborn cow/goat/sheep may not be redeemed [393,L108 18:17], but must be given to a kohein who must bring it as a korban within a year (if unfit for the Altar, the b'chor is the possession of the kohen without restrictions). All gifts of the kehuna (24 in number) are for Aharon and his descendants in perpetuity. However, the Kohen does not receive a portion of land in Israel. (This is the basis of the complex intertwined relationship between kohen and non-kohen.)

Sh'VII - Seventh Aliya - 12 p'sukim - 18:21-32

[S> 18:21 (4)] The Levi is to receive tithe (a tenth of produce) from all Israelites. (The 10% is to be taken AFTER the T'ruma was taken off for the Kohen, which is about 2%.) This is his due in exchange for his work in the Mikdash. Leviyim also do not receive land (except for 48 cities around the country); their role is that of spiritual functionaries. They receive Ma'aser in lieu of a portion of land.

The service of the Leviyim in the Mikdash constitutes a positive mitzva [394,A23 18:23]. So too it is a mitzva to give Ma'aser Rishon to a Levi [395,A127 18:24].

[P> 18:25 (8)] In turn, the Levi is commanded to give a tenth of his tenth to a kohen [396,A129 18:26]. This is known as T'rumat Ma'aser or Ma'aser Min HaMa'aser. This mitzva is performed in a technical way nowadays in Eretz Yisrael to permit the balance of the produce to us.

Note the very sobering end of the sedra. The Korach story is depressing enough, but as a once-upon-a- time, a long time ago, we can keep our distance. Not so the mitzva- content of the sedra. There's no fooling around. We don't do these mitzvot, we die. Keep the mitzvot and we will live. Very strongly put. It partially means, learn the Korach lesson, because it isn't just a story - it applies to each of us. The last three p'sukim of the sedra are reread for the Maftir.

Haftara - 24 p'sukim - Shmuel Alef 11:14-12:22

Shmuel HaNavi renews the kingship of Shaul HaMelech, but he reminds the people that it is a bad idea to have a human king in the first place. He also recounts some of the backsliding and punishments of the people from the time of Moshe (this is a major connection to the sedra), and challenges the people to impugn his behavior over the years. This too has a parallel to Moshe's being upset that the people would rebel against him after all he did for them. Striking among the common points between sedra and haftara is the invoking of a miracle to "back up" his credentials. The unexpected violent storm, then, parallels in a way, the flowering stick and the Earth opening to swallow Korach's gang.

And, another connection - Shmuel was a descendant of Korach. This is not just a fact of genealogy; it is one of the factors in Korach's decision to rebel. He "saw" that Shmuel was to descend from him, Shmuel who would be the equal of Moshe and Aharon (whatever that exactly means) and he considered his complaints of not having a high position of authority as justified.

THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean

Lesson #431

Not to judge by oneself

I recently had a few members of our shul come to see me about a difference of opinion that they had regarding whether they had a valid sale of an item (in this situation an old brooch that one of the parties (ìReuvenî) inherited from his grandmother, and the other party, his cousin (ìShimonî) said he had purchased the item from their grandmother. Both parties were represented by attorneys whom I knew well and they had agreed by themselves that I would decide the matter. I told them I would not sit as a judge by myself but that they could apply to the Israel Center to arrange for our Beit Din to judge the matter. One of them asked me why I could not judge by myself and I told him that I would write a lesson(s) about it in Torah Tidbits. I asked if they read Torah Tidbits and one asked incredulously, ìDoesn't every- body?î

In discussing the halacha of one judge deciding a dispute, I shall begin by showing under what circumstances may a one-judge court compel the litigants to appear before him and then discuss the more obvious question of when the parties may confer jurisdiction on one judge and agree to be bound by his decision.

The Talmud (T. Sanhedrin 4b-5a) quotes a B'raita which states that monetary actions are judge by three judges, but if an individual is a recognized expert he may sit in judgment alone. The first part of the B'raita, stating that three judges may judge monetary actions, is a reformulation of the first Mishna in T. Sanhedrin that monetary cases are judged by three. The second part, however, introduces the novel concept that a single recognized expert has a status similar to that of three judges. With some exceptions that shall IYH be discussed, the judgment of the individual expert judge is as enforceable as that of a court of three judges, and he may compel the litigants to appear in his court. According to Rashi, this view is reconcilable with the view that the Torah permits one judge to judge monetary actions and that we now have three judges is a Rabbinic enactment. Tosafot disagrees and holds that the view that one judge may judge commercial actions by himself follows the view that according to Torah law three ordained judges were required to judge commercial actions but the Rabbis of the Talmud permitted three nonordained judges to judge commercial actions and when they relaxed the requirement of having only ordained judges they also permitted one expert judge to judge commercial actions by himself.

The Talmud before analyzing the jurisdiction of a recognized expert states that Rabbi Nachman and Rabbi Chiya were qualified as recognized experts because they were ìlearnedî and ìcapable of reasoning.î Rashi explains that the term ìlearnedî means that the person learned the law from a qualified teacher, and the term ìcapable of reasoningî means that the person is able to deduce conclusions from his knowledge. Thus in order for a person to be an ìexpertî he must have two qualifications: he must be ìlearnedî and be capable of reasoning.î If a person possesses only one of these two characteristics he is not an expert. To be regarded as a ìrecognized expertî an individual, in addition to being ìlearnedî and ìcapable of reasoningî must also be an experienced judge whose decisions have generally been free from error. This definition of a recognized expert is found in the writings of Sherira Gaon and is quoted by Asheri, Tur, and Nemukai Yosef. Nemukai Yosef also cites a Talmudic passage (T. Sanhedrin 60a) where the factor of experience is mentioned in connection with an expert. Another term that must be defined is authorization.

Authorization simply means that an individual has obtained permission from the leader of the Jewish people to judge cases. In the Land of Israel the Nasi presided over the Jewish community; in Babylonia they were led by the Exilarch. Moreover, the Talmud states that the authorization given by the Exilarch in Babylonia is effective in Babylonia and in the Land of Israel. For the purpose of discussion there are four levels of authority. The judges with the greatest jurisdictional scope is the recognized expert. Judges having lesser jurisdictional powers, listed here in descending order of authority are the expert judge, the learned person and the layman. In responding to a question raised in the Talmud whether a recognized expert must have authorization the Talmud cites a case where Mar Zutra the son of Rabbi Nachman who individually judged a case and erred in his decision. When the case came before Rabbi Yosef he ruled that if the litigants had agreed in advance to accept Mar Zutra's decision regardless of whether it would be accurate or erroneous, then Mar Zutra need not make restitution.

If, however, the litigants had not agreed in advance to accept his decision regardless of its accuracy then Mar Zutra must make restitution to the party aggrieved by his erroneous decision. From this cited case it is apparent that one who is a recognized expert may judge monetary cases even without authorization, since Mar Zutra did not have authorization. His decision was obviously binding on the parties since the only question was whether or not he had to make restitution for his erroneous decision. The Talmudic text clearly shows that a recognized expert does not require authorization What about the other three levels: the expert, the learned judge, and the layman? Rambam in his commentary of the Mishna describes a recognized expert. He then states that any person who is known in the community as possessing these qualities may judge by himself even if he does not have authorization from the Exilarch (the then political head of the Jewish community in Babylonia). If he is not an expert, his judgment is not valid even if he judges accurately. Moreover, his judgment is invalid even if he obtained permission from the Exilarch. If the expert did not obtain authorization then he has no authority to compel litigants to appear before him, and anyone who was so judged need not accept the judgment. With this background we shall IYH continue the discussion of one judge judging a case by himself.

The subject matter of this lesson is more fully discussed in A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il

Spiritual and Ethical Issues in the Sh'mot Stories: by Dr. Meir Tamari

ìTo you belongs righteousness but to us shameî [1]

"When Israel was asked, they contributed to the Eigel, when they were asked, they contributed to G-d's Mishkan" (Yerushalmi, Shekalim 1:1).

The dividing line between idolatry and the worship of G-d is not gross or absurd, but actually a very fine one permitting or encouraging perversions and distortions of legitimate spiritual aspirations, thoughts and actions. Therefore, the possibility of wide- spread paganism should not be seen as only pertaining to primitive peoples or to an Israel still suffering from the effects of Egyptian cultural enslavement. Rather, because of that very fine distinction, we find paganism even prevalent in our own time: Shinto in Japan, Buddhism throughout the Far East and Hinduism in India are followed by millions of participants, educated in all the most modern sciences, technologies and human knowledge. Even in the three monotheistic religions we find evidence of trends that blur that fine line of distinction.

If that line was not very fine then intelligent and spiritual people throughout the ages would never believe in idols. Why would people pass their firstborn sons through fire serving Molech, if not as a distortion of the spiritually legitimate and elevating concept of Bikurim? Should we imagine that the People of Israel could really believe that the earrings and jewelry that was taken from them yesterday would tomorrow be god that could guide them, save them, punish them or indeed possess any power? Had this been so they would never, without a struggle, have permitted Moshe from breaking their god, grinding it to dust and then forcing them to drink the golden sludge.

That it happened only a short period after the Revelation at Sinai and Israel's willing acceptance of the Torah forbidding idolatry should not seem to us to be very difficult to understand. "Miracles, emotional ecstasy and dramatic natural phenomena, as impressive as they may be, only have a momentary influence and are insufficient to permanently and radically change peoples spiritual and religious thinking and behavior; once the effect passes so does the change" (Moreh Nevuchim 3:32). So, despite all that they had witnessed during and since the Exodus, those miracles were insufficient to wean them from the idolatry they had been exposed to in Egypt. "Idolatry is an error of the mind and thought so that a real and permanent spiritual change requires education, a change in thought processes that bring about an ecstasy of the mind. Now what led the people astray with the Eigel was also an intellectual error, a lack of knowledge: 'We know not what became of Moshe'. At Har Sinai they had only accepted that which they could see and understand, that is why the Midrash teaches that G-d held the mountain above them to force them to accept also that which was beyond their knowledge" (Shem MiShmuel).

The understanding of the narrow line between idolatry and true worship of G-d, lies at the root of the views of our sources of Mas'ei HaEigel.

"They did not ascribe any divinity to the Golden Calf, since they had already witnessed G-d's protection during the war against Amalek. They knew that Moshe had led them out of Egypt and through the desert through miraculous means above their merit. However, now that they were convinced that Moshe had died of starvation or other means, since he had been gone for such a long period, they wanted something tangible to lead them in the desert in perfectly natural ways" (Ha'ameik Davar). It may have been appropriate had they asked for a new human leader; the idolatry lay in their acceptance of an image to lead them even if they did not actually believe that there was any divinity in that image, nevertheless it appeared to be a force other than G-d, constituting idolatry.

"Even had the philosophers of the ancient world been able to prove the existence and unity of G-d, they would not have been able to dispense with a physical form. They could only have taught the masses that a divine influence was associated with the image and that it was unique. Some of them actually ascribed this to G-d, similar to our own practice of treating synagogues and houses of learning with great reverence because of the presence of the Divine Influence in these places. Others however, ascribed this phenomenon to one of the stars or another of the celestial hosts or even the constellations. The people at that time would not accept a single code of laws unless they were united by a common belief in something tangible. The Jews hoped that Moshe would bring down something tangible from G-d which they could follow, as they followed the pillars of cloud and fire when they left Egypt; they had faced those pillars, while worshiping G-d in their presence. Similarly, they faced toward the Cloud of Glory which hovered over Moshe while G-d spoke to him (Shmot 33:9-10). They knew that they were to make an Aron which would be the tangible visible evidence of G-d's covenant with them, the point of attachment of the Divine Presence and the source of many miracles. [In addition, they knew that they would make the Menora, the Cheruvim, and other tangible furnishings of the Mishkan].

Their sin consisted of making an image and attributing divine influence to a creation of their own, something that they had chosen without G-d's command or guidance. They thought that self-inspired actions and self- motivated religious ecstasy were more pleasing to G-d than those commanded by Him. [Our sages, however, taught what has always been a major difference between Judaism and other faiths or thought patterns: "one who does mitzvot because he was commanded to, is more meritorious than he who does but is not commanded to do it". The former is fulfilling the wish of G-d, whereas the latter is simply following his own desires and wisdom, substituting them for the Word of G-d].

Only 3000 men out of all the 600,000 who left Egypt were guilty of making the Calf, yet all Israel was punished for it. This was because of the communal responsibility for allowing what would only have been a sin of intention in the hearts of those dissenters to become a sin of actual deeds, the realization in action of the merely potential " (Kuzari, Sha'ar HaChamishi). "Klal Yisrael is one body; when one limb, organ or facility malfunctions or is healthy, the whole body is affected" (Baal Shem Tov).

MISC section - contents:

[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Parsha Points to Ponder
[6] Micro Ulpan
[7] From Machon Puah
[8] Pirkei Avot
[9] Portion from the Portion
[10] Guest Article
[11] Divrei Menachem

[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: A friend of mine goes to a local hospital that has Jewish patients who are not able to make Kiddush and does it on their behalf. When Shabbat begins late and people eat before Shabbat, he makes Kiddush before accepting Shabbat and returns home. May he make Kiddush for others before he himself accepts Shabbat?

A: At first glance, your friend is making Kiddush at a time when he is not obligated to do so, on behalf of those who have (presumably) accepted (or are accepting) Shabbat and are thus obligated in Kiddush. In general, one who has already discharged his obligation of a certain mitzva can perform the mitzva with its b'racha to fulfill the obligation of one who has not yet done so (based on the concept of arvut) (Rosh Hashana 29a). However, the mishna limits this. The one who performs the mitzva must be as obligated in it as the one for whom he is doing it. We must consider: is your friend considered obligated in Kiddush because generally it applies to him, like one who already fulfilled his obligation? Or should we say that one for whom the time is such that the mitzva does not apply is not considered obligated at all?

Regarding cases similar to this, Acharonim cite a Yerushalmi (see Tosafot, Yevamot 14a) that says that inhabitants of unwalled cities cannot read the Megila on behalf of those from walled cities (whose obligation is a day later). We see that one who is obligated in theory but not at this time is not considered obligated. R. Akiva Eiger (to Shulchan Aruch, Orach Chayim 277) in regard to our case, raises the following distinction. Here, the one who has not accepted Shabbat can accept it and become obligated immediately. Therefore, the obligation is considered relevant even before he did so. However, R. Akiva Eiger left the matter as an unsolved doubt.

In the past generation, several poskim have tried to resolve the doubt. Tosafot (B'rachot 48b) says that one who did not eat is considered obligated in regard to performing Birkat Hamazon on behalf of one who ate because he could eat. Rav Sh.Z. Orbach (Minchat Shlomo I, 3), makes the following distinction between that case and ours. At the time of Birkat Hamazon, the mitzva applies to the one who has not eaten only if the circumstances were that he had eaten. In contrast, before Shabbat is simply not a time that Kiddush is relevant for one who has not accepted Shabbat even if he could do so.

On the other hand, we should consider whether it is clear that Kiddush is inappropriate before Shabbat. The Rambam apparently does not accept the concept of Tosefet Shabbat (the ability/obligation) to usher in Shabbat early. Yet he (Shabbat 29:11) says that it is possible to recite Kiddush toward the end of Friday afternoon. This lends credence to the concept that Kiddush (as well as its parallel, Havdala) applies and can be done close to the time of the transition between Shabbat and week- day. Thus the obligation of Kiddush may already apply on a certain level soon before Shabbat even for one who has not accepted Shabbat. While it is difficult to rely on this thesis, it can be thrown in to the mix when contemplating grounds for leniency in various related cases (see Minchat Shlomo, ibid.).

Some of our generation's important poskim have differed as to whether it is proper to rely on R. Akiva Eiger's more lenient position and allow one who has not accepted Shabbat to make Kiddush for others. In a case such as ours where one is doing a mitzva by doing so and it is not easy to replace him with someone else who can make Kiddush in a better way, we feel that it is proper to be lenient on the matter (see Tzitz Eliezer XII, 25; Yabia Omer VIII, OC 46). While it is best if someone who is hearing the Kiddush should be eating upon it at that time, it is possible that even this is not an absolute necessity (Tzitz Eliezer XII, 24). (The details of that issue are beyond our present scope.)

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

We must guard against the unconscious tendency to assume something we had done to be wrong because we had not planned to do it. G-d often protects us from our plans.

From "A Candle by Day" by Rabbi Shraga Silverstein

A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein

Now available at 054-209-9200

[3] CHIZUK and IDUD for Olim & not-yet-Olim respectively

Perhaps the most audacious complaint made by Korach's cohorts is made by Datan and Aviram who say, ìIs it not enough that you have brought us up from a land flowing with milk and honey (Mitzrayim!) to cause us to die in the Wilderness...î However, its audacity is matched by its familiarity. We're reminded of Lot's choosing the land of Sodom over the land of Canaan and, by extension, the immorality of Sodom over the wholesomeness and kedusha of Avraham's household. In Megilat Ruth, Elimelech turns his back on famine-struck Eretz Yisrael to move his family to the unethical prosperity of Moav. And, throughout our history, how often have Jews lauded their Galut ìJerusalemsî and forgotten the Land of Israel?

The Midrash Shocher Tov suggests that the real targets of the audacious complaint were the ìmitzvot hat'luyot ba'aretzî All the mitzvot of Pe'ah, Leket and Shichecha, of Trumot and Maasrot and of Sh'mita can be viewed as unbearable and unnecessary burdens on one's life. In that case, life outside of Eretz Yisrael, with its fewer demands, can seem preferable.

However, at the end of our Parsha, we find the appropriate rejoinder to the complaint. Wherever we speak of Trumot and Maasrot, we use the verb ìharamaî to bring up or elevate. Through the mitzvot connected to our agricultural produce, we elevate our material lives along with our spiritual lives. This opportunity only exists in Eretz Yisrael. Finding ourselves within a sh'mita year, many will agree that, despite some of the initial inconveniences, sh'mita affords us an opportunity to look at the fruits of our Land through a different lens. We recognize the special qualities, physical and spiritual, of the agricultural products of Eretz Yisrael and realize that each Jew's greatest potential for spiritual growth in all aspects of life can be realized only in Israel. Nowhere else. Nekuda.

Chaya Passow, Jerusalem

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

[4] Wisdom & Wit

Once, the Rebbe of Gostynin saw a number of Jews playing cards on Chanuka, as was often the practice on Chanuka in those days.

Turning to the players, he remarked: ìWhen I was a young boy, I observed a number of people playing cards. After watching them for a while, I learned that if a person has a bad hand of cards, he tries to get rid of it as fast as possible, while if a person has a good hand, he holds onto it as much as possible and conceals it from all the other players.

ìFrom this,î he went on, ìI learned two important rules in serving Hashem. First, if a person has any evil traits, he must strive to get rid of them as fast as possible. Second, if he has any good qualities, he should keep them to himself and not show them to anyone else.î

###

R' David of Lelov said, ìSometimes the yetzer hara makes a person so enthusiastic to perform a mitzva, that the person tramples everyone who stands in his way of performing that mitzva.î

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] Parsha Points to Ponder - KORACH

1) Why does Moshe specify every person that Korach and Aharon should each take the PAN WHICH IS HIS (MACH- TATO)? (16:17)

2) Why does the Torah relate that the Jews ran TO THEIR VOICES when they feared that the land would swallow them as well (16:34)? Shouldn't it say FROM THEIR VOICES since they were reacting to the cries of the people being swallowed up?

3) Why does the Torah say the seemingly superfluous words AS MOSHE SPOKE when Aharon followed Moshe's instructions and offered incense to try to stop the plague?

THESE ARE THE ANSWERS

Ponder the questions first, then read here

1) The Meshech Chochma teaches that G-D wanted to make sure that Aharon did not use the pans which were used in the Mishkan since if they did, people would claim that their offering was accepted because the pans were holy. Thus, G-D commanded that everyone should use their own personal pans for the test.

2) The Kli Yakar answers that the Jews ran to hear what the people were saying as they were being swallowed since they assumed the people were crying out to G-D in repentance. This would clarify the precise reason why they were being swallowed and enabled the surviving Jews to insure that they were not guilty of the same sin LEST THE GROUND SWALLOW THEM as well.

3) The Ohr HaChayim explains that offering incense in the wrong place and time is a violation of Torah law. However, a prophet is allowed to command people to violate a Torah law on a temporary basis when a situation demands such action, like Eliyahu on Mount Carmel. Thus, the Torah emphasizes that Aharon did this in violation of the Torah because it was Moshe who commanded him to do so.

Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@ouisrael.org

[6] Micro-Ulpan

SEIFEL is a mug or a cup, but what's a SIFLON? It's a demitasse.

What's a MACHMEI'A? Even if you don't know, try to guess... It's a butter dish.

How about a , MISKERET? Correct! (or not) Sugar bowl.

How about this one? How do you say platter in Hebrew? PIMKA. Soup tureen? MERAKIT OR MAGEIS

[7] From Machon Puah

No Holds Barred

Last week we saw the fascinating Midrash that Ya'akov told Rachel that since he already had children and she did not, then he was less obliged to pray for her. She countered that he should emulate his grandfather Avraham, who prayed for his wife, Sarah, even though he himself had children. Ya'akov asked Rachel whether she was willing to go to the lengths that Sarah did of bringing her maidservant to her husband.

We mentioned last week that this Midrash illustrates the great lengths that couples are willing to go to in order to have children. It is incredible and often inspiring to see how far couples are willing to go and how much they are willing to invest, in terms of time, money and effort, to have children.

Yet this can sometimes be misused, as since the couple is literally willing to try almost anything, sometimes they can be lead to undergo inappropriate and unnecessary treatments. Fertility treatment is a big business and there are people who take advantage of the couple's strong desire to have children and suggest all sorts of things that may or may not help the couple.

Since each couple wants to be successful and have children they are often willing to pay substantial amounts of money for remedies and treatments, especially if these promise instant and guaranteed success without extensive medical treatment, or they suggest alternative medical treatments which may claim to have proven success.

The problem is that some of these treatments are successful and have been shown to give a couple an improved chance of pregnancy, and thus many couples are caught not wanting to reject something that may help them but not wanting to pursue unnecessary treatments. Since almost everything is sometimes successful some sporadic success stories can mislead couples. So what can one do?

This is an area where the Puah Institute has proven to be invaluable. Puah Institute continues to investigate many different types of treatments, both conventional and otherwise and to keep abreast of the latest studies and treatment options. In addition the Rabbis at Puah have excellent working relationships with a variety of different experts in many fields related to fertility treatment and can therefore easily check out new treatments and new methods that the couple may come across.

The Rabbis at Puah guide the couple through the maze of different treatments to find the best experts and the most appropriate treatment, tailor made for each and every couple.

When couples consult with the Puah Institute and receive a clear picture of their options this gives them great confidence to pursue the treatments and to be successful.

The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 02-6515050 in Israel or 718-3360603.

Visit our website at www.puah.org.il

[8] Pirkei Avot (3rd perek)

Mishna 18. He (R' Akiva) used to say, Beloved is man, (CHAVIV) for he was created in the image of God; but it was by a special love (CHIBA Y'TEIRA) that it was make known to him that he was created in the image of God; the mishna then quotes the pasuk in Tanach that indicates G-d's telling us about His love. Furthermore for the the people of Israel and for G-d's gift of the Torah to us. Love - and a greater measure for the telling.

So too it should be for human relations. It is wonderful for parents to love their children. But they should make sure they tell them of their love. And vice versa. And for grandparents and grandchildren, siblings, spouses, friends. CHIBA and CHIBA Y'TEIRA.

[9] Portion from the Portion by Rakel Berenbaum

FEEDback to berenbau@actcom.net.il

MACHLOKET LO L'SHEM SHAMAYIM

Anyone who has ever listened to the Rabbi's speech in shul about this week's portion will remember that it has to do with the problem of MACHLOKET - disputes. We all know this. We all know that the Torah is trying to teach us that we shouldn't fight amongst ourselves. So maybe there is no point in learning this portion anymore? Maybe this lesson doesn't need to be taught anymore because we have already internalized it and no longer fight? Unfortunately, that is not the case. There are no shortage of topics that we find Jews fighting about: politics, religion, education...

So maybe we needn't learn this portion any more because the situation is hopeless? Maybe we just will never learn? Maybe we will always be fighting amongst each other?

If the Torah writes about something, it is because G-d wants us to learn from it. He believes that we can change; He is giving us the guidance to learn how. It is up to us to change our ways, but He believes that we can.

It is legitimate to have a different opinion. It might even be all right to raise that opinion if done in the proper way. But the way to solve a dispute is to have open lines of communication. To talk to each other and to listen to each other.

Moshe, after hearing all the complaints against him, and his initial reaction of falling on his face, tries to talk to the groups of people disputing against him. First he starts with Korach and his group. (16:5) VAYDABER EL KO- RACH - Moshe speaks to Korach - SHIM'U NA B'EI LEVI, listen to me the children of Levi. Moshe is trying to open up a dialogue. He also calls to DATAN and AVIRAM (:12) VAYISH- LACH MOSHE LIKRO L'DATAN VAVIRAM... Moshe calls for them to come to speak with him. Moshe tries to open up a dialogue between himself and those opposing him. Once people are able to talk there is a chance that no matter how far apart their beliefs are they may be able to resolve them. But they say LO NA'ALEH. They refuse to come up to talk to Moshe. They are not interested in a dialogue. The Midrash says that they did not want to be convinced of the truth in Moshe's position. They preferred to be ìrightî and continue the fight.

But Moshe wants to try everything in his power to stop the fight. Verse 25 says, VAYAKAM MOSHE VAYELECH EL DATAN VAVIRAM. The Midrash tells us that when Moshe, the leader of the nation saw that Datan and Aviram wouldn't come to him, he went to them, even though this was below his stature. His honor was not as important as trying to open up the lines of communication to stop a fight between Jews. But he was not successful. They just didn't want to talk to him and listen to him.

For continuing this unjustified dispute they were punished by VATIFTACH HADAMA ET PIHA VATIVLA OTAMî (16:32) The land opened her MOUTH and swallowed them up. They were punished tit-for-tat - they were not willing to use their mouths, to communicate, in order to stop this dispute - so the land opened her mouth - to swallow them.

If the other side wants to keep up the battle no matter what one does to appease them, they will continue to fight, as it says in T'hilim - ANI SHALOM V'CHI ADABEIR, HEIMA LAMILCHAMAî (Ps. 120:7) I am a man of peace: But when I speak, they are for war. But we must still try our utmost. As Moshe did, to stop a fight.

This cake recipe from my friend Sharon Levine from Miami looks like the earth that swallowed up Korach. If you want you can stick a few ginger bread men in the cracks.

Chocolate Mousse Split Earth Cake

10 oz. chocolate

4 oz. margarine

6 eggs separated

1 cup sugar

1 Tbsp. rum or chocolate liqueur (optional)

Preheat oven to 375F (190C). Grease an 8" spring form pan. Line with baking paper. Melt the chocolate and margarine till smooth. Beat egg yolks with cup sugar till thick (wide ribbons form). Add chocolate on low speed. Then add rum. Mix with spatula.

Beat egg whites till frothy. Add cup sugar a bit at a time till stiff but not dry. Stir of white mixture into chocolate. Fold in remaining whites. Transfer to pan.

Bake 15 minutes. Reduce temperature to 350F (175C) and bake more 15 minutes. Reduce to 275F (135C) and bake 30 minutes more.

Turn off oven, leave cake in oven for another 30 minutes, with door ajar. Take out and place on rack till cooled.

Use sharp knife to remove from pan (cake will be a bit wet - like mousse). Cover with plate and invert - remove paper lining.

[10] Guest article

The Agony of the Agunah and the Convert by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva

An aguna (literally, a "chained woman") is one whose husband deserts her or disappears without divorcing her, thus preventing her from remarrying. The leading rabbis in every generation have tried to find solutions, even far-fetched ones, for the distress of agunot.

The illustrious Rabbi Akiva Eiger (late 18th century) helped to release an aguna with the explanation that "the time is right to release a Jewish woman from the bonds of being an aguna, and Jewish women should not be hefker (ownerless, victims of absence of a solution is liable to drive desperate women to sin, and therefore: "We are going to be lenient with an aguna... and in emergency we should rely on the words of one person. And there is no greater emergency than a situation where if a woman remains an aguna all her life, a mishap will definitely result."

These great rabbis were no less God-fearing than the dayanim of certain rabbinical courts in our time. They were also familiar with the warning of the sages against hastiness in judgment: "A dayan must always see himself as though the gates of Hell are open beneath him" (Sanhedrin 7a). However, in their awareness of their great responsibility, they were not afraid to seek solutions for complex questions about agunot. Moreover, according to the kabbala, releasing an aguna brings the redemption closer. In modern times we also have the widespread syndrome of "Jewish women being hefker and Jewish women denied a Get". Solving their problem according to Halacha is one of the major Rabbinic challenges of today. More- over, Israeli law has authorized the rabbinical courts to send a husband who denies a Get to his wife to a long period of imprisonment. However, there are dayanim who are opposed in principle to such enforcement, and even milder types of enforcement, for fear of a Get kafui - a divorce granted under duress, which is not considered valid. Consequently, there are many recalcitrant husbands who exploit this situation for prolonged abuse against their captive wives.

This is a complicated issue. One the one hand, a Get imposed on the husband against his will is invalid according to halacha. On the other hand, there is a concept of "he is beaten until he says: I agree", with such a Get being considered kosher and valid. The seeming contradiction is explained by the existence or lack thereof of a decree of Beit Din requiring the husband to divorce his wife. Without such a decree, even mild persuasion might threaten the non-coerced requirement of the Get. With such a decree, persuasion, coercion and even force is considered to bring the person to really want to comply with the decree and give a Get of one's own free will.

Today's rabbanim are divided over the types of sanctions which, according to halacha, can be imposed on husbands who deny their wives a Get. The unresolved nature of these differences of opinions has caused many wives to live as captive women to unscrupulous husbands who hold them in chains for ransom to receive a Get. Many judges seem to ignore the directive of the Maharsha in the Talmud Bavli Yevamot who says, ìTo free an Agunah, our sages invoked many leniencies.î The Maharsha concludes that, ìG-d must grant courage to Rabbinical judges so that trapped and suffering wives will be blessed with peace and domestic tranquility.î

Another major Rabbinic challenge at this time is how do we react and deal with the agony and suffering of righteous converts who suddenly find themselves in spiritual and halachic limbo. This is because of a Rabbinical Court's decision to retroactively cancel and revoke their conversions. Is such a halachic ruling valid? Let us consult the Torah and the Talmudic sources. The Torah commands us 36 times, according to the Rambam, more than any other Mitzva, to love the Ger (convert) and not to cause him anguish. The Talmud in Yevamot 47 lists 11 prohibitions against insensitive words and inconsiderate actions against converts. The Talmud there rules that we are not to be too strict or exacting towards a would-be Ger. The Rambam rules that as long as a would-be Ger undergoes Mila (circumcision), Tvila (immersion in a Mikve), and makes a verbal commitment to accept the yoke of the Mitzvot, we must accept him immediately and unconditionally as a righteous convert of the Jewish People. As the Midrash Yalkut Shimoni states, ìA righteous convert is more beloved to G-d than a born Jew.î

The Talmud in B'rachot 64 states that Torah scholars must above all advance peace and harmony in the world. To preserve this peace amongst Torah scholars, the great Talmudic codifier, the Mordechai, at the end of tractate Gittin quotes Rabbenu Tam, Rashi's grandson, who ruled that no Rabbinical court has the authority to annul or revoke a halachic decision of another Beit Din. This Halachic ruling by Rabbenu Tam applies even when the Beit Din who wishes to annul is greater than the court they challenge. The Mordechai concurs and agrees with Rabbenu Tam.

Therefore, there is no Halachic validity or precedent for retroactively revoking conversions. Annuling conversions has no basis in Halacha and is causing needless suffering and anguish to hundreds of righteous converts.

The Mishna in Avot (1:11) states ìRabbis, be extremely careful with your words and actions... lest they lead to the desecration of G-d's Name.î We would be wise to heed their sage advice.

Ed. note: Although we have a general disclaimer on page 2, we have decided to state clearly here that Rabbi Sprecher's views do not (necessarily) reflect those of Torah Tidbits, the Israel Center, OU Israel, or the OU. We will consider for publication views other than those expressed in this article. Rabbi Sprecher raises issues that demand our serious attention and much further discussion and study is called for.

[11] Divrei Menachem

The aftermath of the rebellion of Korach and his followers appears to be no less interesting than the revolt itself. For in the days following we become aware that the people were still not clear about the role of the Kohen Gadol or of the other Kohanim and the Levites. They still questioned Aharon's title and still hankered for the firstborn sons of all the tribes to take an equal share in the priesthood.

After the growth of the almonds on Aaron's staff settled the issue once and for all, Hashem reiterates the tasks of the Kohanim and their relationship to the Leviyim. It is intriguing to note that the family of Kehat, of whom Korach was a descendant, was to safeguard the holiest parts of the Mishkan, despite the rebellion in the family. However, by so doing they, para- doxically, are the ones to prevent more plagues among any of the rank and file who approached too closely.

The Leviyim - "a gift for Hashem" - would now have the honor of singing psalms and of acting as watchmen, treasurers and officials (Rashi). And the Kohanim, in turn, were to protect the Leviyim from overstepping their boundaries. Notably, adds Rashi, the Levites were servants of Hashem and not of the Kohanim, and as such were to be respected. So now we have a useful hint of Judaism's take on the mutually deferential relationships that should exist in the work environment.

Shabbat Shalom, Menachem Persoff

Towards Better Davening and Torah Learning

! (or .) or ?

G-d tells Moshe and Aharon to step aside and He will destroy the people in an instant. They "fell on their faces" and said to G-d:

HA'ISH ECHAD YECHETA V'AL KOL HA'EIDA TIKTZOF:

This is usually translated as "if one person will sin, will you be angry with the whole group?" Rashi, however, renders the pasuk a little differently and one Biblical grammar source draws on that Rashi to review a DIKDUK rule with us.

The HEI-prefix comes in two flavors - the definite article THE, known as the HEI HA-Y'DI'A and the interrogatory HEI, the HEI HASH'EILA.

In this pasuk, which is the HEI of HA-ISH? Based on Rashi, who says, This one man is the sinner - (and then comes the challenging question) are you going to get angry with everyone? - we have the HEI HA-Y'DI'A.

The questioning HEI would be voweled with a PATACH. The definite article HEI before an ALEF would be voweled by a KAMATZ, which is the case in this pasuk.

The meaning of the pasuk is not significantly changed in this case, but it is a matter of fine-tuning. The questioning HEI ordinarily gets a CHATAF PATACH with the definite HEI gets a plain PATACH. But before a word that begins with an ALEF, as mentioned, each vowel changes and the results still help us identify which HEI we have here.

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In the word MA'ASEIR, a tenth, the AYIN is voweled with a CHATAF PATACH. In the connecting form (e.g. Bamidbar 18:24) we have MASAR - SH'VA NACH under the AYIN.

Parsha Pix

Upper-left is the scene after the earth split open and swallowed Korach's gang.

To its right is the fire that consumed the 250 incense- offerers. Some say that Korach was swallowed up by the earth; others say that he died by the heavenly fire that consumed his "gang" of 250. Some say that he was punished both ways.

Continuing to the right, we find a photo of one of the Pidyon HaBen coins minted by the State of Israel. Many people will by these coins, which contain the correct amount of silver each, in order to fulfill the mitzva.

Upper-right is a guard standing at attention in front of the guard house. This represents the positive mitzva of Guard duty by Leviyim (and a few kohanim) around the Beit HaMikdash and Har HaBayit. SH'MIRA in the MIKDASH was a matter of honor guard (depicted in the picture), rather than a "open your pocketbook are you carrying any weapons put your keys and other metal objects in the tray and go back through the metal detector" type of guard.

Second row, left. Milk (bottle and glass - where are the cookies?) and honey (with a cheery bee overlooking the scene) representing the Land of Israel, which is described, as we know, as a land flowing with milk and honey - and - L'HAVDIL, the perverse use of the beautiful phrase by Datan and Aviram in referring to Egypt.

The gift box represents the various gifts to the kohein that are mentioned in the sedra.

The percent symbol represents the tenth of a tenth that the Levi is required to give to the kohein. This "due" is called Maaser min HaMaaser or T'rumat Maaseir.

The baby carriage (ble for a boy) with the lamb inside, represents the mitzva of B'CHOR, specifically that of a kosher domesticated animal - i.e. cow, goat, and sheep.

The next row, from the left. A graphic representation of a storm, occurring at the time of the cutting of the wheat (as symbolized by the sickle) is from the Haftara. Shmuel HaNavi invoked a miracle from G-d in the form of a storm thunder and lightning in order to impress upon the people the injustice of their desire to push the prophet aside in favor of accepting a king as their authority.

Below the storm and sickle is garlic and sugar cubes - another representation of Pidyon HaBen.

Moving to the right is a stalk of wheat, standing straight, looking like the number 1, with a decimal point before it - representing the mitzva of giving Maaseir to a Levi.

Next we have a close up of the staff of Aharon (see further) which blossomed with almonds and almond flowers.

The smiley globe - its mouth represents PI HAARETZ, the mouth of the earth that opened and swallowed Datan and Aviram and company. Pirkei Avot teaches us that PI HAARETZ was one of 10 special items that were created in the instant before the first Shabbat B'reishit.

Bottom row: from the left - NOt a donkey have I taken from you... thus Moshe Rabeinu protested to Korach and Co. in the sedra and Shmuel HaNavi protested to the people in the Haftara.

Middle-bottom are the rods from each tribe with the middle one, Aharon's representing the whole tribe of Levi, having flowered overnight.

And finally, in the lower-right corner of the ParshaPix is a choir, representing one of the main functions of the Leviyim in the Beit HaMikdash.

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 (SH'LACH) TTriddles:

[1] Ehud Shiliu did seize on alti sedici

In addition to TTriddles on the sedra and an occasional TTriddle on the issue number (known as a Footer TTriddle), TT 816 also contained TTriddles related to the number 16 - in honor of the 16th anniversary issue of TT. This TTriddle is one such TTriddle. A strange sentence. The numeric value of EHUD = ALEF + HEI + VAV + DALET = 16. SHILIU is 16 in Chinese. The word "did" is there just to make the TTriddle sound like a sentence. But, we almost had another 16 with it since D is the 4th letter of the alphabet and I is the 9th and therefore the numeric value of DID is 17. "Missed it by that much!" Seize is Frence for 16. On alti is Turkish for 16. and sedici is Italian for 16.

[2] Water - Yaakov - the Land

M'OD M'OD - very, very much. This description occurs 12 times in Tanach, seven of which are in the Torah. Of those seven, four are BIM-OD M'OD, and we'll put those aside, as well. Three times M'OD M'OD in the Torah. One in Parshat Sh'lach, in describing the land of Israel as very, very good - TOVA HAARETZ M'OD M'OD. The waters of the Flood rose very, very high. Yaakov's wealth in the form of flocks of goats and sheep increased very, very much.

[3] SIMCHAT CHAYIM

Joy of life. This was a Footer TTdriddle as the gimatriya of the words is: 300 + 40 +8 +400 (748) + 8 + 10 + 10 +40 (68) = 816, the issue number of TT for Parshat Sh'lach.

[4] 4 letters, 4 strokes, three times

And wine, V'YAYIN, is spelled VAV/YUD/YUD/NUN. Four letters, written in Hebrew script as four simple strokes of different lengths. The word V'YAYIN occurs three times in Parshat Sh'lach. (3 other times in the Torah and 21 more times in the rest of Tanach.)

[5] If one tribe is XXX and 3 are XXY, who makes Bamba?

L'MATEI R'UVEIN SHAMU'A b. ZAKUR. The spy (scout) from the tribe of Reuven is Shamu'a ben Zakur. If we play with the initial letters of the name of the tribe, its spy and its spy's father, then for Reuven we get REISH/SHIN/ZAYIN. This would be of the type XYZ since the three letters are all different. Shimon would be SHIN/SHIN/CHET (for SHAFAT b. CHORI), which is an XXY type, because Shimon and Shafat both begin with the same letter. With Kalev b. Yefuneh we have an XYX tpe, etc. There are two other XXYs and one XXX (Yig'al b. Yosef or Yissachar). Who makes Bamba? Osem does. ALEF/ SAMACH/MEM. Which tribe is OSEM? EFRAYIM, whose spy was S'TUR b. MICHA'EIL. So who makes Bamba in the context of this TTriddle? ASHER is the answer. No credit for answering Osem; that's the answer

[6] How many Sh'lach p'sukim are said on YK?

There are three p'sukim that have found their way into the Yom Kippur davening. Bamidbar 14:19 and 20 - Moshe's plea for forgiveness on behalf of the People - S'LACH NA LA-AVON HA-AM HAZEH... And G-d's response: ...SALACHTI KIDVARECHA. And 15:26 which is from the parsha that discusses a communal sin offering for inadvertent violations, V'NISLACH L'CHOL ADAT B'NEI YISRAEL... In addition to these three p'sukim are the five last p'sukim of the sedra which constitute the third passage of the SH'MA - which is, of course, said on Yom Kippur, as it is said every other day of the year.

[7] B'reishit has one; Sh'mot, none; Vayikra one; Bamidbar 5 (4 in a row); D'varim 2

This TTriddle refers to the 9 sedras of the Torah's 54 whose names consist of three letters. In B'reishit, there is MIKEITZ. That's all. Sh'mot has no three-letter sedra names. Vayikra has B'HAR. In Bamidbar, there is NASO and then four in a row: SH'LACH, KORACH, CHUKAT, and BALAK. D'varim has the final two - and they are consecutive: EIKEV and R'EI.

[8] There are several unexplaineds in this week's ParshaPix (and elsewhere in the hard copy of TT). Consider them visual TTriddles.

The ParshaPix was quite "busy" with 26 items that were explained and 4 additional items that were not explained.

One of them related to the sedra: The picture of Rubeus Hagrid, a fictional character in the Harry Potter book series... usually called just Hagrid... the Keeper of Keys and Grounds, the gamekeeper and, later, the teacher at Hogwarts School of Witchcraft and Wizardry, of the Care of Magical Creatures teacher. He is of mixed parentage, coming from a giant mother and a wizard father. This makes Hagrid suitable to represent Y'LIDEI HAANAK, offspring of the Giant, which is one of the things the Meraglim reported they had seen during their 40 day scouting exposition in the Land.

The other three unexplaineds relate to the number 16, in honor of the 16th anniversary issue of Torah Tidbits. p is the 16th letter of the Greek alpahbet. In the lower-right is an M-16 rifle. And Olive Oyl's left is Whitey Ford, a great baseball pitcher for the Yankees, whose uniform number was 16.

On page "third base" you will find two Visual Footer TTriddles: The emblem of the Kansas City Royals baseball team and a picture of Harry S. Truman. To call the Royals or anyone else from their city or to call anyone in Truman's hometown of Independence, Missouri, you will need to use the area code 816.

[9] Shabbaton table "numbers"

At Israel Center Shabbatonim, we number the table with words that somehow tie in with the sedra or the calendar. For example, a Shabbaton on Parshat Eikev is likely to have tables "numbered" WHEAT, BARLEY, GRAPES... for the 7 Species - identified in Parshat Eikev. Or the pre-Rosh HaShana Shabbaton will have tables named SHOFAR, TASHLICH, APPLE & HONEY, ZICHRONOT...

This past Shabbat, Parshat Sh'lach, was the 16th anniversary of Torah Tidbits. Each of 8 tables was named/numbered with two different names, as follows:

Abraham Lincoln MIUT SHEINA

P AYIN PI SHIVIT HASHEM L'NEGDI TAMID

BESHALACH SHOMEAH TEFILA

Tennessee IYOV

Sweet MLB NL teams

YUMA ab=ba a>b

R'U Antares

Sulfur Chicago

the 16th president of the U.S.

The 16th letters of the English, Hebrew, and Greek alphabets

16th sedra of the Torah

16th state to be admitted into the union

as in Sweet 16

16th Masechet in Mishnayot

16th generation of the world

element #16

16th of the 48 ways by which Torah is acquired

pasuk from T'hilim 16

16th bracha of the weekday Amida

16th book of Tanach

16 teams in the NL

4 squared and 2 to the fourth power both equal 16

16 th brightest star in the sky (not counting the Sun)

Chicago softball is played with a 16" ball (and no gloves)

How many table names all together? 16, of course.

After after a hiatus, master TTriddler HC submitted the winning solution set this week.

This week's TTriddles:

[1] The Golden Almond Blossom

[2] Gid'n and Shimshon

[3] ophiophagus hannah

[4] Chetzron and Yerachmiel could both be called this

[5] Hebrew description of Charmin

[6] Photo of a specific baseball bat autographed by the non-steroid home run king

Israel Center Miscellany

See website for the "standard" entries of this file.

Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B'Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397

Chessed Fund - People in need turn to us - Please help us help them Please make checks out to ìChessed Fundî and send to: Chessed Fund att. Menachem Persoff Israel Center, P.O.B. 37015, Jerusalem 91370

Piku'ach Nefesh! Please help us assist young dati man from a broken home. Needed urgently 3000NIS to give him the ability to enter a self-help community which will hopefully turn his life around. Every day counts!

Please send checks to Chessed Fund att. Menachem Persoff / Israel Center, POB 37015, Jerusalem 91370

For more details: Menachem 0505-701-067

NESTO Native English-Speaking Teen Olim

This Shabbat is NESTO's Summer Shabbaton! We will be discussing the choices we make, and how they impact on our lives.

In this week's parsha, we see the Korach rebellion come to an end. The Korach rebellion was made up largely of members of Shevet Reuven. Rashi says in Parshat Bamidbar when Hashem tells Bnei Yisrael how their camp is going to be set up, "Oi L'Rasha, Oi L'shcheino", Woe is to a wicked person and woe is to his neighbor. How can Reuven be held responsible for following Korach, when clearly Hashem placed them in the environment where their camp was next to Korach's? We may not always

pick our environment; the city we live in or the school we attend, but how we act in those situations is our choice. Do we search for the good influences in our areas, or take the easier route and do what everyone around us is doing? We do not have to be victims of circum- stances. The pasuk in Nitzavim says, UVACHARTA BACHAYIM, choose life. Don't just "go with the flow", choose how to live your life.

We have a number of NESTOers who are looking for summer jobs. If you have available work to offer to high schoolers, and recently- post-high schoolers please call Sarra, 054-659-2257

OU Israel's Youth Program for Anglo-Israelis

Chaim Pelzner, Director - Jeremy Man Saltan, asst. dir. - Tali Gossat, Bat Sherut

tel. 560-9100 ext. 138 - fax: 561-7432 - www.mynesto.com

Partially funded by the Jewish Agency for Israel

Jr. NESTO for grades 7-9 - Sr. NESTO for 10-12 - BOGRIM for recent H.S. grads

NESTO's home is the Israel Center's Teichman Family Youth Center

LAST PLACES - Camp Dror - OU Israel runs four summer camps; 2 for boys; 2 for girls, 2 in Hebrew; 2 in English - Two week programs in Hebrew: July 8-21, '08, Boys: Adventure camp in Chispin, Ramat HaGolan; Girls: Fun, Ruach, Friendship in Keshet Yonatan in the Golan, Three week program in English: July 4-23, '08 - In Jerusalem and locations in the Galil and Golan; For more information, contact Tehila (02) 560-9119, ncsy.dror@gmail.com, tshoshana@ouisrael.org; See pictures at drorforboys.blogspot.com, drorforgirls.blogspot.com

Travel Desk: 560-9110 direct

THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.

And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 659-8916, www.traveldealisrael.com

At your service SUNDAY, MONDAY, TUESDAY 11:00am-4:00pm (other times leave a message and they will be picked up)

Call Naomi at the OU Israel Center Travel Desk, 560-9110; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message...

or call 050-725-8392 - Wednesdays and Thursdays between 8-11pm ONLY.

BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.

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 this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.

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 outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number.

Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

Please note: The TRAVEL DESK will be closed from Sunday, June 29th through Thursday, July 3rd. We will try to respond to messages left on the Center number: 560-9110

LAST CALL: 5 DAY VACATION with INVIGORATING MINERAL BATHS EIN GEDI - You will be in the midst of one of the world's most magnificent botanical gardens right outside your door - SUN-THU, June 29 - July 3, Kosher Lemehadrin, Shemita strictly observed, Rabbi Bistritsky's Hashgacha and products under Eida Chareidit and Rav Landau, Semi-Olympic outdoor pool, Internationally famous spa, Mineral and Sulfur heated pools and mud, Exercises, Lectures, Shiurim, Evening Programs, Scholar-in-Residence Rebbetzin Chana Poupko, Sumptuous Rich Cuisine: Breakfast & Supper Buffet, H/B, This is the one summer Mehadrin date for this year at Ein Gedi; Do not lose out on this fantabulous opportunity, Deluxe room: 1700NIS p.p. dbl occ, New Desert rooms: 1440NIS - Single supplement available Call the Travel Desk immediately and reserve now (02) 560-9110 or 050-725-8392, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!

Tanach Tiyulim in cooperation with the Israel Center

The Givonim Slaves or Servants of God? with Margalit Frydman, Sunday, July 13th - Who were these people? Meet the only local tribes who opted for peace with Yehoshua. Understand the geography, the strategic importance of their land and the reasoning behind the controversial treaty which was signed with them. This tiyul will take us to Nebi Samuel, Givon, Bet Choron, Abu Gosh and Har Adar - For registration and more information: 052-4228601 - tanachtiyulim@gmail.com

Palmach Museum Tel Aviv with Nachman Kupietzky - THU AUG 14th - Check-in 11:30am Lv. 11:45am

Return 4:30pm (approx.) - Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 95NIS (115NIS non-members) must pay in advance Limit, Call Travel Desk to reserve (02) 560-9110 or 050-725-8392

Mini Health Luncheon Monday, July 7th 12:30pm - Speaker: Dr. Peter Hackett, Neurologist - Everything you always wanted to know about headaches, NIS 25 per person - Advance registration required (by Sunday, July 6, 4:00pm) Call Naomi at the Travel Desk, (02) 560-9110 or leave a message, Don't miss this interesting

and informative lecture, essential for daily living - Since the Travel Desk will be closed from June 29th to July 3rd please call only the Travel Desk's number to leave a message (02) 560-9110 and your calls will be returned as soon as possible.

Travel Deal Israel - to book a hotel or rent a car in Israel:

TravelDeal Israel - 052-312 6006 or 02 659 8916 - Toll free in the US 1-866-376-6716

www.traveldealisrael.com, res@traveldealisrael.com

Call now for our lowest rates on hotels throughout the country

The Back Page of TT817

The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, 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" IC classes & lectures - Life members - free, 25NIS members, 30NIS non- members

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 WED 22 Sivan (June 25) to Erev Shabbat, 1 Tamuz (July 4)

Wednesday, June 25th - 22 Sivan

9:00am Parshat HaShavua Dr. Avivah Gottlieg Zornberg

9:20am Current Halachic Issues Rabbi Macy Gordon

10:45am Parshat HaShavua Rabbi Yosef Wolicki

various Shiur/Divrei Torah while you fold

12:30pm VIDEO / LIBRARY: "Jerusalem's Water Then & Now - Dr. Gabriel Barkay

12:30pm Ongoing CHI-KONG class (call Avi Hirsch 050-767-1722)

7:30pm Rabbi Chaim Eisen "Truth Will Sprout from the Earth"

Thursday, June 26th 23 Sivan

11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson

12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson

various times Shiur/Divrei Torah while you fold

8:00pm Lunchtime Video Reruns (at night) - For those who can't come at the usual time, we'll be showing one or more of the week's 12:30pm videos. This week: ìHorowitz in Moscowî Magnificent performances by Vladimir Horowitz during his historic 1986 visit to the Soviet Union, 61 years after leaving his native Ukraine. (1 hrs)

Friday June 27th- 24 Sivan

9:00am Pirkei Avot - Rabbi Chaim Eisen

11:00am RCA Daf Yomi

6:05pm MINCHA (before PLAG)

6:20pm Kabbalat Shabbat & Maariv (after Plag)

REMINDERS: Husbands who go to an early Shabbat minyan should remind their wives not to light candles before PLAG , Remember to recite the Sh'ma at the proper time (from 8:18pm)

Shabbat afternoon shiur, Parshat Korach, June 28th, 5:00pm (Mincha at 6:00) - Rabbi Yaakov Moshe Poupko: "Korach's Coalition & the Kohein's Cane"

Motza"Sh June 28 26 Sivan

The Center will be closed on Motza"Sh Parshat Korach

Sun-Thu in the Ganchrow Beis Medrash (first floor)

SUN-TUE-THU10:00am Rabbi Jeff Bienenfeld - 3rd perek in Moed Katan

11:15am RCA Daf Yomi by Rotation

1:20pm Mincha (this time stays the same throughout the year)

4:30pm Shiur in Masechet Brachot by Rabbi Hillel Ruvel

Sunday June 29 26 Sivan

N'SHEI LIBRARY 10:00am to 12:00 noon (Sundays & Mondays)

ret. July 20 Let's Learn Chumash Tonia Frohwein for women

10:30am Mystical Insights into the Months of the Year Golda Warhaftig women

A warm Israel Center WELCOME BACK to Shprintzee

11:30am Parshat HaShavua Shprintzee Rappaport

12:30pm "Lift me up so I can touch the sky" Aharon Romm

7:30pm Rabbi Chaim Eisen - Ramban's Commentary on the Torah and Its Wellsprings (Now Studying: "The Natural and the Supernatural -- Connecting with G-d through the Ordinary and the Extraordinary")

Sunday, June 29th 8:00pm - Cooking Demonstration and Tasting Party, Syrian-Jewish Cuisine, Presentation (in English) by Poopa Dweck author of "Aromas of Aleppo: The Legendary Cuisine of Syrian Jews", Regular Israel Center entrance fees - Poopa's website: www.aromasofaleppo.com

Monday June 30 270 Sivan

N'SHEI LIBRARY 10:00am to 12:30pm (Sundays & Mondays)

9:15am Mitzvot and Mishna - Phil Chernofsky

10:30am Rambam's 13 Principles - Rabbi Zev Leff

11:35am Jewish History Series by Dr. Henry Goldblum - In the 7th cent.CE: 3 Revolutions and for Jewry 3 betrayals

not this week 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524

12:30pm VIDEO SCREENING in the LIBRARY - MON June 30 "The Unique Status of Yerushalayim - Rabbi Aryeh Weil

Women's Beit Midrash will resume July 2

5:20pm Pri Chadash Women's Writing Workshop - 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)

7:30pm NLP Workshops in Personal Development Skills given by Shlomo Kory For info: www.nlpjerusalem.com

8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: SHOFTIM in Hebrew, (Questions? Call Sam Finkel 052-469-1263)

Monday, June 30th 8:00pm - An Overview of the Laws of Ritual Purity, An intensive and clear PowerPoint assisted presentation by Catriel Sugarman

For most people, the laws of purity and impurity... are a total mystery. Communicating his knowledge in a highly effective way, Catriel Sugarman has brought an extremely complex and potentially boring subject to life! ...lavishly illustrated 1 hour PowerPoint lecture... Tum'at Meit, ìvesselsî, Avot HaTum'ah... lower levels of impurity, Netilat Yada'im... and much more

MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETINGs: Monday, July 14, 28 with Yudi Weiner, 7:30-9:30pm

Tuesday July 1 - 28 Sivan

The Israel Center and the Old City Free Loan Association 19th year over 5000 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 and 19:00-20:30 Please bring ID

9:00am Know your Siddur - Rabbi Aharon Adler

10:15am Parshat HaShavua - Rabbi Sholom Gold

11:20am Lessons in Emunah a workshop on clarifying and strengthening our belief and faith - based on

Rambam's 13 Principles, Rav S.R.Hirsch's 19 Letters, and more. with Esther Sutton (1 hour plus - women)

"The Creative Memoir Club" Finding and expressing the stories in our lives. For women. Tuesdays, 1:00-2:30pm Facilitated by Esther Sutton. For further details, call 534-1922

12:30pm VIDEO SCREENING in the LIBRARY - TUE July 1 ìIn the Fiddler's House - Itzhak Perlman performing and talking with the world's leading Klezmer Bands. Simply delightful - one of JewishVideo and Lunch's most popular presentations! Meet ìanother part of Perlman.î (1 hour)

5:00pm How to present Israel's case to staffers of Congress, Obama and McCain - to offset the detractors of Israel with David Bedein en route to cover Capitol Hill in DC

6:30pm to 9:30pm- Jewish Meditation and Neuropsychology - 4th Session - Song of the Neshama: Rav Kook - Must call: Rabbi Dr. Natan Ofir (Offenbacher) 052-240-8822 or 0722326630

7:30pm 'Jewish Philosophy in Four Chapters' with David Solomon (Tuesdays - June 17, 24, July 1, 8)

In this series David Solomon will outline, explore and explain the major developments of the fascinating field of Jewish Philosophy, from Philo to Rav Soloveitchik, including the works and ideas of Saadya Gaon, the Rambam, Yosef Albo, Franz Rosenzweig and many others. David will not only clarify these great thinkers, but will also put them in their historical context and assess their impact on today's Jewish thought.

8:00pm Rabbi Yonatan Kolatch - Meet the Meforshim No class R. Menachem Recanati of Italy (July 1st)

Wednesday July 2- 29 Sivan

9:20am Current Halachic Issues Rabbi Macy Gordon

10:45am Parshat HaShavua Rabbi Yosef Wolicki

various Shiur/Divrei Torah while you fold

12:30pm VIDEO SCREENING in the LIBRARY - WED July 2 - Memorial Ceremony on the Yahrzeit of

Rabbi Joseph Baumol ztîl

Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722

2:30pm Women's Beit Midrash - Pearl Borow

First hour on T'hilim; second hour on Chumash with Rashi

7:30pm Rabbi Chaim Eisen -"Truth Will Sprout from the Earth" How Many Truths? How Many Legitimate Pathways to G-d? (Now Studying: "How Many Right Answers in Jewish Law?)"

7:30pm Rabbi Ephraim Sprecher - ìWhy is Strife and Dissention (Machloket) THE Most Destructive Sin?î

Thursday July 3rd - Rosh Chodesh

11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson

12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson

various times Shiur/Divrei Torah while you fold

Thursday, July 3rd, 8:00pm - NEW: The first monthly meeting of THE HAPPINESS CLUB hosted by Rabbi Zelig Pliskin no charge

Friday July 4th - Rosh Chodesh

9:00am Pirkei Avot - Rabbi Chaim Eisen - 48 means for acquiring the Torah

11:00am RCA Daf Yomi

6:15pm MINCHA (candles not before - 6:20pm), Kabbalat Shabbat & Maariv (after PLAG)

UPCOMING

ULPAN lite & PARSHA heavy - Develop your conversational Hebrew with the unique "10 Minutes a Day" method AND Discover Profound and Timely Messages of the Weekly Parsha, Sundays at 2:30pm (starting July 6) with Rabbi Ephraim Sprecher

Sunday, July 6th 8:00pm - Devora Publ. (Simcha) presents a book signing and lecture with CHERYL GUNSHER, author of Days of Purpose, Days of Fulfillment

Monday, July 7th 8:00pm - Yahrzeit shiur in memory of Hy Faverman z"l, Guest speaker: Rabbi Reuven Aberman on Sh'mitat K'safim - (The laws and practices of Shmita year as applicable to money matters. In Eng.)

Wednesday, July 9th 8:00pm |||| Meet the Author evening... (women only) The Moon's Lost Light by Devorah Fastag; Based on kabbalistic sources, this book explains the turbulent changes of our period, particularly regarding women... from a "Totally new, yet traditional" perspective. ìRemarkably creative and extremely eruditeî (From a review by Rabbi Meyer Twersky in Jewish Action magazine)

Wednesday, July 9th 8:00pm - "Torah & Self Esteem" with Dr. Josh Mark

Sunday, July 13th 8:00pm

Rabbi Marc Angel in discussion with Haredi Rav Grossman and Modern Orthodox Rabbi Mercado relating to conversion, lifestyle, and our hopes for the next generation of the Jewish people, upon the publication of the novel: The Search Committee

Tuesday, July 15th 8:00pm - Interpersonal Design: Remodel Your Family World; A workshop series by Rafael Richman, Ph.D. - Do you want to improve the way you relate to your children, grandchildren, parents, siblings, and/or spouse? Attend this workshop and discover how to apply "interpersonal design" to your life. For more about Dr. Richman and Interpersonal Design, see www.drraf.com & www.drraf18.blogspot.com

Orthodox Union

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Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU

Eliezer Edelman, Exec. Dir. Operations and Management

Headquarters: 11 Broadway, New York, NY 10004

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OU ISRAEL

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OU Israel Center programs ï Makom BaLev ï Lev Yehudi ï Pearl & Harold M. Jacobs ZULA Center ï Machon Maayan ï NESTO ï Beit Kharkov ï OU Israel Communities ï OU Kashrut in Israel...

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Sandy Kestenbaum, Vaad member

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Harvey Wolinetz, Vaad member

Rabbi Avi Berman, Director-General, OU Israel

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Phil Chernofsky, Educational Director and TT editor

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Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel

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Torah Tidbits

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