Trippple Issue - Yom Kippur - Shabbat Parshat Ha'azinu - Zman Simchateinu

October 2008 - Tishrei 5769

Halachic Times

Ranges are 17 days, WED-FRI 9-25 Tishrei / Oct 8-24

Earliest Talit & T'filin 4:48-4:59am

Sunrise 5:38-5:50am

Sof Z'man K' Sh'ma 8:32-8:36am

(Magen Avraham: 7:47-7:51am)

Sof Z'man T'fila 9:30-9:31am

(Magen Avraham: 9:00-9:01am)

Chatzot 11:26Ω-11:23ºam

(halachic noon)

Mincha Gedola 11:57-11:54am

(earliest Mincha)

Plag Mincha 4:02º-3:47ºpm

Sunset 5:19-5:01pm

(based on sea level: 5:14-4:56pm)

It's about Time

The halachic times from page 2 are always given for a range of days which match the days "covered" by the issue of TT. Usually, the range is 10 days, since TT "hits the stands" on Wednesday and contains a schedule of activities at the Center that range from the day of issue through the following week until and including Friday.

This issue officially covers the days from Erev Yom Kippur through all of Sukkot until and including Friday, Erev Shabbat B'reishit. That's a range of 17 days.

Whatever the range, here is a guide for finding the zmanim between the days of the range.

Take the number of days in the range and subtract 1. For this TT, you get 16; for a regular issue, the number is 9. This number is the number of days "traveled" starting with the first day of the range (but not counting it) and ending with the last day of the range. In other words, a 17-day range has 16 intervals between days; a 10-day range has 9.

Now let's take sunset (counting elevation, that's the first range, not the one in parentheses) as an example.

The range is 5:19-5:01pm, which is a change of 18 minutes from one end of the range to the other. Dividing the 18 minutes by the 16 intervals, we get a bit over a minute an interval (7 seconds over, to be specific).

If we want to know sunset on Sunday, Oct 12th, we first count how many days after the beginning of the range our date is. It is 4 days, which means 4 minutes earlier than the given 5:19pm. That brings us to 5:14 -

A little rounding/padding is recommended, because the change from day to day in any zman is not the same. This method, known as interpolation, does consider the intervals to be the same, but the results are fairly close to the actual times.

Know also that some of the zmanim listed are rounded to the previous or the next whole minute, as the case may be, and this too will add a small inaccuracy - but the results will be accurate enough for their use, especially if you pad them (in the proper direction) with a minute or two.

General notes about the zmanim:

Notice that the times closer to the beginning or end of the day have greater range of time than the times closer to midday. For this TT's times, for example, the difference for Sof Zman T'fila is trivial. 9:30-9:31am. Inter- polation is not necessary and using 9:30am throughout the range of days is perfectly okay.

Chatzot and Plag are often given to the nearest quarter of a minute, rather than a whole minute, because sometimes padding should be before and sometimes after the particular zman.

Correct for TT 831

All times are Standard Time (a.k.a. Winter Time)

1 - 1st set of times - Yom kippur candles and havdala

2- Haazinu - candles and havdala

3- First day of Sukkot - candles and havdala

4 - Shabbat chol Hamoed - candles and havdala

5- Simchat Torah - candles and havdala

Jerusalem 4:39 5:50 4:37 5:48 4:33 5:45 4:28 5:40 4:25 5:37

Sderot 4:57 5:53 4:55 5:51 4:51 5:47 4:47 5:43 4:43 5:40

Gush Etzion 4:55 5:51 4:52 5:48 4:49 5:45 4:44 5:41 4:41 5:38

Raanana 4:56 5:52 4:53 5:49 4:50 5:46 4:45 5:42 4:42 5:38

Beit Shemesh 4:55 5:51 4:53 5:49 4:49 5:46 4:45 5:41 4:41 5:38

Rehovot 4:56 5:52 4:53 5:50 4:50 5:46 4:45 5:42 4:42 5:39

Netanya 4:55 5:52 4:53 5:49 4:49 5:46 4:45 5:41 4:41 5:38

Be'er Sheva 4:54 5:52 4:52 5:50 4:50 5:47 4:46 5:42 4:43 5:39

Modi'in 4:55 5:51 4:53 5:49 4:49 5:45 4:44 5:41 4:41 5:38

Petach Tikva 4:39 5:52 4:37 5:49 4:33 5:46 4:28 5:41 4:25 5:38

Maale Adumim 4:39 5:50 4:37 5:48 4:33 5:44 4:28 5:40 4:25 5:37

Ginot Shomron 4:55 5:51 4:52 5:49 4:49 5:45 4:44 5:41 4:41 5:37

K4 & Hevron 4:55 5:51 4:53 5:49 4:49 5:45 4:44 5:41 4:41 5:38

Giv'at Ze'ev 4:55 5:51 4:52 5:48 4:48 5:45 4:44 5:40 4:41 5:37

Yad Binyamin 4:56 5:52 4:54 5:50 4:50 5:46 4:45 5:42 4:42 5:39

Ashkelon 4:57 5:53 4:55 5:51 4:51 5:47 4:46 5:43 4:43 5:40

Tzfat 4:43 5:49 4:40 5:47 4:36 5:43 4:32 5:39 4:28 5:35

NOTES: See Pull-Outs for Candle lighting and Havdala details - here are some...

1 - See the Pull-Out for the page with Yom Kippur candle Lighting and Havdala review.

2 and 3 are regular Shabbatot, with regular candle lighting and havdala procedures. See Sukkot Candle Lighting Page in the Pull-Out for review of lighting in the Sukka for 4

3 and 5 Candle lighting for Yom Tov: Most people light at "candle lighting time"; some light upon return from shul. The "preferred" way to light is to say the brachot first and then light. When lighting at candle lighting time, a woman MAY follow the regular Shabbat candle lighting procedure of lighting first, covering the eyes, making the brachot, opening the eyes. If candles are lit after dark, the brachot definitely go first. When saying the brachot first, if a match is used to light the candles, it should be put down carefully and safely and allowed to go out on its own, since extinguishing fire is forbidden on Yom Tov. See Sukkot Candle Lighting Page in the Pull-Out for review of lighting in the Sukka for 3

3 and 5 Havdala for Yom Tov (when it is not also Motza"Sh) is without the introductory p'sukim, without spices, and without candle. WINE and HAVDALA brachot only.

See Havdala Page in the Pull-Out for review of havdala in the Sukka for 3 and 4

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...

That the Yom Kippur Machzor has Kiddush L'vana in it (all the way at the end) points to the fact that SOP (standard operating procedure) is to say KL on Motza'ei Yom Kippur. This is very common throughout the Jewish World. It is thought of as "starting out on the right foot" by doing a mitzva right after a whole day of fasting, davening, and T'shuva. One need not have said havdala and broken his fast to say KL on Motza'ei YK (in contrast to the preferred procedure for Motza'ei Tish'a b'Av, which is to say KL only after breaking the fast).

Minhag Yerushalayim (mainly based on the opinions of the GR"A) is to say KL at the first opportunity each and every month. First op this year was Motza'ei Shabbat Shuva. When a mitzva presents itself for fulfillment, don't let it sour. Furthermore, it gives us another mitzva to do during Aseret Y'mei T'shuva. And waiting until the eve of the 11th of the month runs the risk of getting clouded-out on consecutive nights until the deadline.

One should follow his custom. If one has no custom or doesn't remember if he does or not, he should ask his Rav for guidance on this issue.

From Awe to Joy

There is always some need to double and triple up Torah Tidbits issues around the holidays of Tishrei, but exactly what combines with what depends upon which of the LO ADU days Rosh HaShana actually falls on. This year - the rarest of the four possibilities, Yom Kippur is joined by Sukkot (or vice versa) with Haazinu

Hilleled (i.e. sandwiched) between them.

The obvious choice of topics for the Lead Tidbit is the contrast between the Yamim Nora'im and Zman Simchateinu and specifically between the doing of mitzvot in general and T'shuva in particular, motivated by Fear of G-d and motivated by Love of G-d.

YIR'A and AHAVA are each mitzvot among the 613. They are both on the short list of 24/7 mitzvot - mitzvot that apply constantly. And they clearly go side-by-side when it comes to our motivation to follow G-d and live a Torah life.

Every time - and there are many - that the Torah warns us what will happen if we turn away from G-d, it precedes the warning with promises of good for our keeping the mitzvot and following G-d.

To oversimplify the concept and basic belief of Reward and Punishment, we can say that Punishment is surely the partner of serving G-d out of fear, and Reward is at least in the direction of Ahavat HaShem (but only in the direction, not IT, as we shall see).

Elul, Rosh HaShana (Yom HaDin), Aseret Y'mei T'shuva, Yom Kippur instill Fear of G-d in the individual and hopefully stimulate a sincere repentance motivated by YIR'A. One can make a case for the presence of AHAVA as a factor in the Yamim Nora'im, but it seems to be eclipsed by the dread, awe, or whatever you want to call Rosh HaShana and Yom Kippur.

This is the vital role that Sukkot plays, especially following so soon after the Yamim Nora'im. True simcha allows the feelings and motivation of AHAVA to come front and center as the genuine force and reason for our living a Torah life... and for doing T'shuva because of our joy and love of G-d and Torah.

The Rambam, in Hilchot T'shuva, spends chapters on the details of Repentance, chapters on the concept of Free Will (without which, T'shuva has no meaning), chapters on Reward and Punishment, with an extra focus on the world to come. In the context of Free Will and accountability, T'shuva is very real.

Then the Rambam finishes off Hilchot T'shuva - finishes off the whole Sefer Mada, and leads into the next book of Mishne Torah - Sefer Ahava, by telling us: Don't do mitzvot because of the reward that is promised, and don't avoid sins because of the punishments that are threatened... study Torah, keep the mitzvot, follow G-d because it is TRUTH. And because of an all-consuming love of G-d which comes from increased knowledge of Him and His Creation. This is the goal of Tishrei's holy days. This is the goal of YAHADUT.

Yom Kippur - Torah & Haftara

Torah reading for YK comes mostly from Parshat Acharei - 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30 p'sukim of Vayikra 18 for Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas. Here's a quick rundown.

Yom Kippur Morning - Two Sifrei Torah; 6 people in the first Torah (7 when YK is on Shabbat)

The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur - especially the aspect of ATONEMENT.

Kohen - First Aliya - 6 p'sukim - 16:1-6

An emotional element is introduced when the Torah tells us that G-d gave the command of Yom Kippur service "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the back- ground of personal grief. These feelings are especially powerful as we hear this reading on Yom Kippur morning. Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

Rashi explains that mentioning the deaths of Nadav and Avihu was a particularly sharp warning to kohanim in general and the Kohein Gadol, in particular, since he will be entering Kodesh HaKodashim several times in the course of the Avoda on YK. His actions and his thoughts, motives, kavana have to be perfect to avoid a tragedy and to facilitate the Kapara of all of Israel.

The entire Yom Kippur service, with all of its details, constitutes one mitzva. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments - the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda. These white garments were not the regular four garments of every kohein; they were made with an exceedingly fine linen weave - at the expense of the Kohein Gadol, not the community; they were used only once and then buried.

The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times.

"From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim.

Levi - Second Aliya - 5 p'sukim - 16:7-11

Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat.

SDT: There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: These goats with such opposite "destinies" were supposed to be as similar as possible.

Sh'lishi - Third Aliya - 6 p'sukim - 16:12-17

The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel.

His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. (This should not be taken as implying that T'shuva is not necessary for minor offenses.) Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.)

R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24

The description of the Avoda of Yom Kippur continues. The Kohen Gadol continues to process the bloods of the bull and the goat. He then leans on the "scapegoat" and says VIDUI on behalf of all of Israel. There is another change of garments, washing of hands and feet, immersion in a mikve.

Chamishi - Fifth Aliya - 6 p'sukim - 16:25-30

The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the nature of Yom Kippur day and its rules. The Avoda is an eternal CHOK; on the 10th day of the seventh month we fast (and practice other abstensions) and refrain from Melacha (creative activity, as is forbidden on Shabbat).

For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified.

SDT: One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement: If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva.

Shishi - Sixth Aliya - 4 p'sukim - 16:31-34

This last portion of chapter 16 continues with a statement of Yom Kippur. It is the supreme Shabbat for you (us), and you shall "afflict your souls" (i.e. you shall fast) - this is the law for always. (In the time of the Beit HaMikdash - past and future), the process of atonement is facilitated by the Kohen Gadol... this will be a one time a year practice... And he (Aharon) did as G-d had commanded Moshe.

There is a well-known correlation between the number of Aliyot and the sanctity of the day we read the Torah. Minimum number of people called to a Torah reading is three. So it is on Monday and Thursday, public fast days, Purim and Chanuka. True they are special days, but they are not elevated in sanctity by restrictions of Melacha. Rosh Chodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four people to the Torah on those days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir and Haftara - because people are not working on Yom Tov - they would otherwise be inconvenienced by a longer davening due to extra readings, and our Sages wanted to minimize that situation). Yom Kippur is higher still, and its regular number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir).

Maftir (2nd Torah) 5 p'sukim - Bamidbar 29:7-11

The Maftir portion from Parshat Pinchas deals with the Musaf korbanot of Yom Kippur only and makes only a slight reference to the special Chatat of Yom Kippur and the daily korbanaot. The korbanot of the YK Avoda are dealt with in the reading from the first Torah, as indicated above. The Maftir does mention the command to "afflict one's soul", meaning to fast, as well as the prohibition of Melacha on Yom Kippur.

Haftara - 22 p'sukim - Yeshayahu 57:14-58:14

The Haftara makes the point that fasting is a hollow observance without it being accompanied by (or leading to) a change for the better in individuals and society.

The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law and custom. These two p'sukim are said by some people as part of Shabbat daytime kiddush.

Yom Kippur Mincha

All other Mincha readings are either the "preview" of the coming Parshat HaShavua - Shabbat afternoon - or Vaychal - fast day afternoons. This one's unique.

This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions is an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur.

Kohen - 5 p'sukim - 18:1-5

Levi - 16 p'sukim - 18:6-21 - (longest Aliya of the day)

Shlishi - 9 p'sukim - 18:22-30 (a.k.a. Maftir)

Haftara - 48 p'sukim - The entire Book of Yonah

Plus... some communities add Micha 7:18-20. Luach Eretz Yisrael says not to add these p'sukim.

The haftara teaches us the famous lesson that repentance is universal, not only Jewish. But the story of non-Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way. We also get a glimpse into the conflicts felt by the Navi Yonah in his desire to protect the Jewish people from G-d's anger. Additionally, there is the lesson that Yona was not able to run away from his G-d-given task. In a different way, none of us can really run away from our charge and challenge to live a life of Torah and Mitzvot.

Ha'azinu STATS

53rd of the 54 sedras; 10th of 11 in D'varim

Written on 92 lines in a Sefer Torah, ranks 51st

3 Parshiyot; all open (extra open!)

52 p'sukim - ranks 51st (8th in D'varim)

614 words - ranks 52nd (9th in D'varim)

2326 letters - ranks 52nd (9th in D'varim)

P'sukim are among the shortest in the Torah

MITZVOT

The Chinuch does not count any mitzvot in Ha'azinu; Rambam counts 1 - YAYIN NESECH. This is the only mitzva on Rambam's whole list of 613 mitzvot that the Chinuch does not count.

Note: Haazinu is sometimes read before Yom Kippur (60% of the time), i.e. on Shabbat Shuva, or on the Shabbat between Yom Kippur and Sukkot, when there is one (39%) Which there is this year.

Aliya-by-Aliya Sedra Summary

[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 - 6 p'sukim - 32:1-6

[P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up"

"When I (singluar) call G-d's Name, you (plural, minimum 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman).

This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida. (for Shacharit and Maariv, it is considered to be an interruption between GEULA and T'FILA, because of its later inclusion in the davening.)

Levi - Second Aliya - 6 p'sukim - 32:7-12

Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d.

There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them.

G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..."

SDT: The lessons of Torah are compared to dew, rain showers, and downpours. All water (which is compared often to Torah), but different intensities and speeds. So too Torah, for different people. Some people need Torah in small, easily digested doses, or else they "overload". Others can handle a steady stream. Still others can learn Torah with the intensity of a downpour. The analogy between Torah and water has many levels.

Shlishi - Third Aliya - 6 p'sukim - 32:13-18

Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to hap- pen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security.

R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28

Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim.

Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel".

It is striking how similar are the words of reproach and how different the presentation.

Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39

Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d.

Shishi - Sixth Aliya - 4 p'sukim - 32:40-43

In this concluding portion of the song part of Haazinu, we see G-d's oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations.

Sh'VII - Seventh Aliya - 9 p'sukim - 32:-44-52

[P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu.

Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them.

An important point that has been oft-repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to E. Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is the basis upon which we will have a long (everlasting) tenure in the Land.

[P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim- Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter.

Observation: The hitting-the-rock- instead-of-talking-to-it episode happened back in Parshat Chukat. When we read about it then, we have the opportunity to reflect on the significance of the concept of a missed opportunity to sanctify G-d's name. And we have another opportunity in Haazinu for that same line of thought. This is not uncommon in the Torah. But it is good. Because taking another look at important things and thinking about them again is not repetitive; we have a different perspective each time, different mood, different time of the year. All that contributes to our learning certain lessons well.

Haftara - 51 p'sukim - Shmuel bet 22:1-51

When Haazinu is between Yom Kippur and Sukkot, then this long passage is its haftara. This chapter in Shmuel Bet is known as the Song of David and this is its claim to be matched with the Torah's Song of Haazinu. (It is written with the same unique layout as Haazinu is.) It is a song of thanksgiving to G-d by David, upon being saved from his enemies and from the hands of Sha'ul. Interestingly, it is one of the are passages from the Navi that does double duty - it is the haftara of the seventh day of Pesach, when the Torah reading contains the Song of the Sea in B'shalach. (The other time the Song of the Sea is read - Shabbat Parshat B'shalach - the haftara is the other "song" in Navi, the song of Devorah.) In addition to being identified as Songs, these four portions (Shirat HaYam, Haazinu, Shirat D'vorah and Shirat David) are each written in an unusal manner .

Additionally, Rabbi Jacobs z"l (in his "A Haftara Companion) points to a few parallels in the texts of Haazinu and its haftara, e.g. the use of the term TZUR (Rock) for G-d.

SUKKOT "Readings"

On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to "regular" animals too).

Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite.

Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves.

The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 5 people, the number of Aliyot assigned to Yom Tov.

The straightforward (P'SHAT) reading of the presentation of the cycle of the Holidays is that it begins with Shabbat. We acknowledge this in the regular Friday night Kiddush when we refer to Shabbat as RISHON HU L'MIKRA'EI KODESH, the first of the days called Sacred, meaning the days whose sanctity is accompanied by a prohibition of Melacha.

There is another way of understanding the opening p'sukim of PARSHAT HAMO'ADIM, the portion of the festivals. (This is attributed to the GR"A).

Speak to the people of Israel... these are My Holidays (which will be detailed shortly). On six of them, there are some Melachot that may be done, but on the seventh of the Holidays, no manner of Melacha is permitted, it is a SHABBAT SHABBATON. Rosh HaShana, first day of Sukkot, Shmini Atzeret, 1st and 7th day of Pesach, and Shavuot are the 6 holy days on which some Melacha is permitted. But on Yom Kippur... no melacha at all, it is Shabbat Shabbaton...

[SIDE POINT: The term SHABBAT SHABBATON occurs 6 times in the Torah. Twice it is definitely referring to Yom Kippur. Twice it is definitely referring to our weekly Shabbat. Its mention in Emor is debated - let's split it down the middle. This gives Shabbat 2 references and Yom Kippur 2 - That's 5 together. The sixth time, Shabbat Shabbaton refers to the Sh'mita year.]

Maftir is read from a second Torah, from Bamidbar 29:12-16, Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot.

It is significant to note that because the number of bulls in the Musaf of the days of Sukkot change - 13 on the first day, then 12, 11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each day of Sukkot as its own. In other words, there is mention of "And on the second day", "and on the third day", etc. This is not the case with Pesach. The Musaf of each day was the same as the first, and the Torah does not announce, "and on the second day of Pesach..." It could have, but it doesn't. (The Torah, for example, did not use "ditto" marks for the gifts of the Tribal Leaders, even though the gifts were identical. But with Pesach, it did. KA'EILEH...) Consequently, we view each day of Sukkot as a separate Chag (sort of) and each day gets full Hallel. Days 2 thru 7 of Pesach are not considered distinct from the first day and as a result Hallel is required only on the first day. What subsequently began as a custom to recite Hallel throughout Pesach has now become required, but the essential difference of that Hallel is preserved by our practice of skipping the first 11 p'sukim in each of two of the chapters among the six that make up Hallel.

Haftara of the first day of Sukkot comes from Zecharya and contains the famous prophecy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days, which correspond to the 70 nations of the ancient world (that descend from No'ach). So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor, since rain is not just for the Jewish people.

Chol HaMoed Torah reading

Wednesday (day 2), Thursday (day 3), Friday (day 4), Sunday (day 6), and Monday (day 7, Hoshana Rabba), is the "same" Torah reading format (not the same p'sukim). One Torah is taken out (as opposed to Chol HaMoed Pesach when two Torahs are used each day). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length for an Aliya), comes from Parshat Pinchas, and deals with the Musaf offering of each day.

(In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day - this was the origin of the second day of Yom Tov in the Diaspora. Although today there is no doubt, certain aspects of davening and other halachic issues continue to be based on the original doubt situation. The most significant issue on this score is "eating in the sukka on Shmini Atzeret". Remember, we are talking about outside of Eretz Yisrael. That some people do, some don't, some make Kiddush in one place and continue their meal elsewhere, night, day, both... reflect the combination of (pretend) SAFEK (doubt) and other factors, which often contradict each other.)

There is no haftara on Chol HaMoed (except on Shabbat Chol HaMoed). Our Sages did not want to burden the people who had to work (hopefully in a permitted way) during CHol HaMoed with extra shul-time.

Shabbat Chol HaMoed

KOHELET is read on Shabbat Chol HaMoed Sukkot (unless there is none, in which case it is read on the first day of Sukkot - Shabbat - in Israel, and on Shmini Atzeret - also a Shabbat, in Chutz LaAretz). It is read before the reading of the Torah. When Kohelet is read from a parchment megila (common in Jerusalem), brachot are recited on the reading. No brachot are said if it is read from a printed book. The megila written by Shlomo HaMelech in his later years, takes a serious look at the Life we all live, and his conclusions boil down to there being nothing of real value in this World. Except to be G-d-fearing. Kohelet provides a sobering balance to potentially inappropriate levity of the Chag and hopefully focuses our joy in the proper direction.

We then take out two Torahs. We call seven people to the first Torah, reading from Parshat Ki Tisa, specifically Shmot 33:12 through 34:26, a total of 38 p'sukim. It is the portion following the sin of the golden calf, after Moshe pleads on behalf of the People, after G-d agrees to forgive the People, and after Moshe smashes the Luchot, destroys the Eigel, and castigates the people (and kills off the 3000 primary violators). Moshe Rabeinu asks for a greater knowledge and intimacy with G-d. G-d gives Moshe a greater glimpses of His Essence than He had previously shown Moshe, but only a glimpse. Then G-d commands Moshe to cut a new set of Luchot, which He will engrave as He had previously done with the first set. Then we read about the 13 Divine Attributes, which is followed by a summary of the SHALOSH REGALIM. The portion ends with the prohibition of eating meat & milk mixtures.

MAFTIR is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the third day of Sukkot.

Haftara for Shabbat Chol HaMoed comes from Yechezkeil (38:18-39:16), a total of 21 p'sukim. Yechezkel describes a battle in the end of time (before the coming of the Mashiach) when armies hostile to the Jewish People will attack and be thwarted by G-d. The defeat of what has become known as GOG UMAGOG, will result in the worldwide acknowledgment of the greatness of the G-d of Israel as the One G-d. There is a tradition that this war will occur on Sukkot, hence its choice as the haftara. Sukkot shares the universal message of G-d in the world.

At Mincha on Shabbat Chol HaMoed we read the first part of the upcoming regularly scheduled sedra - V'ZOT HABRACHA. Usually, there is at least a week until we get to read the full sedra, sometimes two or three weeks. This time, the Shabbat afternoon preview is less than a week before we read the whole sedra.

Simchat Torah

Just to clarify (and confuse): The Torah's name for the 8th day of Sukkot (but Sukkot only has 7 days!) which is really its own separate Holiday, is SHMINI ATZERET. That's what we call it in the Amida and in Yaaleh V'yavo. Either Yom HaShmini, Chag HaAtzeret Hazeh or Yom Chag Shmini Atzeret HaZeh - depends on your Nusach. In Chutz LaAretz where two days are observed, the second day of Shmini Atzeret took on the name of Simchat Torah when that occasion was linked to Shmini Atzeret. Both days are called Shmini Atzeret in Kiddush and davening. In Israel where only one day of Yom Tov is observed, the one day carries both names, but in Kiddush and davening it is always called only Shmini Atzeret.

On the night of Simchat Torah, after HAKAFOT (see special sheet in the Pull-Out section of this Torah Tidbits), we read the beginning of VZOT HABRACHA. Some call three people, some call five. This is the only night of the year that we read from the Torah, after joyously dancing with the Torahs and making Hakafot around the Bima. It reflects the joy and love we feel towards the Torah on this day of its celebration. The Old Minhag Yerushalayim (GR"A) is not to read the Torah on Simchat Torah night. Most shuls do read the Torah on Simchat Torah night.

And, just for your knowledge, Shulchan Aruch does mention Torah reading on Leil Simchat Torah, but not from V'zot HaBracha. Rather different Parshiyot are read for each Aliya - indicating that this night's reading is not "regular" Torah reading, but rather a "celebration" of Torah on this special Chag.

On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra, however, is not completed with these 5 Aliyot.

These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows all men to receive an Aliya on Simchat Torah in a shorter period of time than it would take if reading from one Torah only. Of course, all of this depends on the size of the congregation.

There are places, by the way, that only 5 people are called to the Torah, like any other Yom Tov, with no repeating. Obviously, not everyone gets an Aliya in that kind of shul.

There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya.

Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed.

After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from.

This time, the honor of the Aliya goes to the Chatan B'reishit for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the ìrealî reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a chupa is made for this Aliya (customs vary).

The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat.

Maftir, read from a third Torah, comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret.

The Haftara for Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehoshua. Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah.

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

Lesson # 445

Women as Participants in the Judicial Process

There are two Talmudic passages which seem to give conflicting inferences whether a woman may testify. In one passage, the Talmud (Baba Kama 15a) asks why a Mishna which lists some of the eligible persons who can evaluate certain tort damages states that the witnesses are to be freemen and of the Jewish faith.

The Talmud answers that the term ìfreemenî excludes a slave who may not testify. The term ìof the Jewish faithî excludes Gentiles. And both exclusions are necessary. For if the Mishna would have stated only ìfreemenî which would have excluded slaves it might have been thought that the reason for the exclusion is that the slave has no pedigree, but a Gentile who has pedigree might have been able to testify regarding tort damages. And conversely, had the Mishna stated only a Jew could testify, which would have excluded Gentiles, it might have been thought that a slave could testify, since he is obligated to perform certain commandments of the Torah. Therefore both terms ìfreemenî and ìJewsî are mentioned in the Mishna to teach that both slaves and Gentiles are excluded from testifying in tort actions. Maimonides (Laws of Damages Caused by Chattel) relying on this Talmudic passage writes in his code, ìOne should not think that because only slaves, shepherds, or similarly ineligible persons are found in horse stables, animal stalls or sheep enclosures, that they may testify that one animal damaged another animal; or that women or children should be permitted to testify that one person has injured another person, or that they may testify about other types of injury. This is not so. No person will ever be required to pay compensation on the testimony of witnesses unless the witnesses are eligible to testify in other casesî - In Rambam's opinion, the Talmud deems both clauses necessary to show that a person who is excluded cannot become eligible in tort cases just because there are no eligible slaves or Gentiles. It was necessary to exclude the latter since it might have been thought the law was made more lenient in tort matters.

Most torts take place where slaves and Gentiles are present and only a few torts where the eligible witnesses are present. Most torts, whether committed by people or by animals, are usually in the presence of unlearned persons, slaves and Gentiles, therefore the necessity to teach us that witnesses must be only eligible witnesses, as in all other cases. Rambam contends that if an act takes place where there are usually only ineligible witnesses, such witnesses are nonetheless not permitted to testify. This would effectively exclude from testifying, the woman who witnessed the automobile accident.

Rashba, living in the thirteenth century in Spain, also a Sephardic country, was approached by the local rabbis who wished to permit testimony of women regarding the transfer by a woman of her seat in the synagogue to a member of her family. Rashba in a responsum held that even if a thousand women testified to the same facts, their testimony is not admissible in monetary matters. He told the local rabbis to reject the earlier authorities who permitted women to testify regarding women's seats in the synagogue. The case before him was not like the case in the Talmud regarding the midwife, since in the case of the midwife it was inconceivable that a man would be present when a woman gave birth. But the transfer of the seats could have been witnessed by men. He also distinguishes situations where a woman may testify in certain matters such as testifying that a woman's husband had died, since not permitting such testimony would leave the wife permanently unable to marry. In such a case even a slave or maidservant could testify. (In spite of the fact that the wife could remarry, the son would not be able to inherit his estate without regular proof.)

Asheri, a contemporary of Rashba, although writing in Spain, generally followed the Ashkenazic Gemanic, northern French tradition. In this case, however, he follows the Sephardic tradition. In commenting on the aforementioned Talmudic passage, he states there was a necessity to disqualify slaves and Gentiles. In a Gentile court, the plaintiff could be successful on the basis of their testimony, in the event that there was a lawsuit between a Jew and Gentile. It might have been thought that in cases of torts they could also testify in Beit Din; therefore it is taught that they may not testify. The same would apply to all ineligible witnesses. His son, R. Jacob Tur, also writing in Spain, in discussing the same law, quotes the language of Rambam. Sefer haChinuch, generally attributed to Rabbi Aaron Yosef haLevi of Barcelona, also a thirteenth century contemporary of Rashba and Asheri, asserts that women may not testify because of kalat datan. Kalah datan may be translated, in its most generous sense to mean that they are not interested in learning the facts of the case. R. Karo, following the Sephardic tradition during the 16th century is more concise in discussing the testimony necessary in damage cases and states ìTortfeasors are adjudicated liable to pay for the damages on clear proof and on the testimony of eligible witnesses.î Ramo, a younger contemporary of R. Karo, writing in Poland, generally follows the Ashkenzic Germanic northern French tradition. He does not offer any glosses to the law as stated by R. Karo but, as will be seen, this does not indicate his acceptance of R. Karo's views.

Thus it seems that Rashba, Asheri, Tur, and R. Karo follow the lead of Maimonides in asserting that the unavailability of eligible witnesses in a situation will not permit ineligible witnesses to testify. But this is true not only where eligible witnesses happened not to be present, but even where eligible witnesses could have been present. At the same time there was another school of thought on this position. Another Talmudic passage teaches that a midwife is believed when she states which of twins were born first. This can make a difference in inheritances, since a first born son inherits twice as much as any other son. If the twins were a boy and a girl and the firstborn was the son, the father would have to pay five silver coins to the Kohen for the redemption of the first born son. Maimonides, Tur, and Karo state the law without any comment, although it sates that a woman may testify in an important monetary matter. Ramo does not add any glosses. It seems to me that the difference is one of degree in that there is no possible way for the information to be obtained except through the midwife. (to be continued)

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. quint@inter.net.il

Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari

ìAnd your camp shall be holyî; The Nazir [1]

The three camps of Israel who wandered through the desert - that of the Mishkan with the Kohanim encamped round it, that of the Leviyim protecting it on all four sides, and that of the people in their tribal formation - were the prototype of national living in Eretz Yisrael. So the census and details of the camp were followed by three laws; guilt offering for acting deceitfully and treacherously against G-d, the laws of Sotah and those of the Nazir.

"The laws against deceitful acts corresponds to the expulsion of all tum'ah from the Camp of Israel, showing the Presence of G-d in the social conduct of the people; Sotah showing the presence of G-d in family life parallels the Camp of Leviyim with its ritual purity; while the Nazir parallels the Ohel Moed showing the presence of G-d in the individual's striving for moral freedom" (S. R. Hirsch). The spiritually fascinating aspect of these three types of treachery is that they do not result in material or physical damage to the another party and so do not become liable for a sin offering, CHATAT. Rather, there is ASHAM, the guilt offering, since they are all deal with moral and ethical issues facing the individual concerned; hence in all of them the Torah talks about dealing deceitfully with G-d; Ma'al BaShem.

"A man or woman who shall commit a trespass against G-d..." (Bamidbar 5:6-7); here this refers to theft from the convert or stranger, who may not have heirs who can claim on his behalf. But there is a more detailed version in Vayikra (5:21-23), that applies to our relations with every- body. Vayikra refers to all the fines and sacrifices to be brought in atonement for sins of M'EILA, acts of treachery. Broadly speaking, there are two kinds of such acts. The first consists of the misappropriation of the property of the Sanctuary for private use and the second one is the misappropriation of other peoples' property. Illegal or misuse of other peoples' property through whatever means, is exactly the same as the abuse of something that may be considered as the holy property of G-d. A clear enunciation of this is Rabbi Akiva's comment on the opening verse of Vayikra 5:21. "If a person will sin and commit a treachery against Hashem", when one repudiates one's agreements or one's obligations, this is a trespass against G-d Who is always the third party to a contract or a transaction (Sifri). This principle is Judaism's major means of protecting us from economic immorality. If we recognize that what we are doing wrong is a crime against the All-Seeing and Almighty G-d, we would behave appropriately.

The verse continues to spell out in detail just what it considers to be a treachery against Hashem. "By lying to his fellow regarding a deposit or a pledge or a loan or a robbery or has oppressed another or has found a lost article and dealt falsely therewith"; all of them are applicable to the most sophisticated and most modern economies. A deposit made on some- body else's behalf makes the recipient a trustee of the depositor like money given in trust to agents, lawyers or bankers. The use of such funds for one's personal benefit or for purposes not stipulated by the depositor or ones which expose the depositor to greater risks that he is unaware of, is just this trespass both against the depositor and against G-d. The value of the assets, their identity and evidence of ownership pledged as security for loans received, depend in no small measure on the honesty of the debtor. The use of offshore accounts, the creation of straw corporations and imaginative accounting methods are all tools in the falsification either of the identity or of the value of these assets. Imaginative accounting in order to hide existing liabilities and thereby decreasing the real value of the pledged assets would be a trespass against Man and against G-d.

The Rambam includes in the laws of robbery, the biblical injunctions against oppression, withholding payment of wages, and the deliberate withholding of a recognized debt (Mishneh Torah, Hilkhot G'zeila). Rabbi Chisda gave as an example of the oppression referred to in our verse, when he said, "Repetitively saying to your creditor, go and come back tomorrow and then I'll pay you - this is oppression" (Baba Metzi'a 111a). Our verse in Vayikra concludes regarding one who found a lost article, but either has not publicized that he has found it or refused to return it to the legal owner. This obligation has been extended to cover the prevention of loss of assets due either to natural forces or to the maneuvers of humans. It is taken in conjunction with the dictum, "You shall not stand on your brother's blood", to make us prevent other people from harming others, economically.

Sins, causing damage or violating the property rights of others, require far more than the bringing a korban ASHAM, for their atonement (Sefer HaChinuch, mitzva 95). In such cases the guilty person has to pay back the default and only then may he bring the korban. It is not possible to achieve atonement before rectifying the damage, "for sins against our Maker, Yom Kippur atones, however, for those against other people, Yom Kippur does not - unless one first rectified the damage and appeased the injured party" (Mishna Yoma 6:9). There is an even more fascinating moral dimension to those sins for which ASHAM is required for atonement. In all the examples described above, one who admits his guilt is liable in addition to the korban, also to pay to the injured party a fine of 20% of the value of the wages, loan, deposit or found article withheld. However, in the case where the perpetrator took an oath in court falsely denying any wrong doing and witnesses were brought proving otherwise, he is only liable to return the wage, loan deposit or found article. Because there has been no remorse or no t'shuva, only discovery of guilt, he has actually done nothing to repair the damage he caused. Therefore, Torah does not allow him atonement of any sort, neither through the ASHAM sacrifice nor through the payment of the 20% fine.

[Ed. note: the fine of a fifth is actually 25% of the value of the principal - the resulting penalty is one fifth (20%) of the total amount paid, i.e. the principal and the fine. E.g. If the principal has a value of 100, the penalty of CHOMESH, a fifth is 25, which is 25% of the 100, but is 20% of the 100+25 = 125.]

MISC section - contents:

[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Parsha Points to Ponder
[6] From Machon Puah
[7] Yom Kippur Miscellany
[8] Pirkei Avot
[9] The High and the Low
[10] Sukkot Miscellany

[11] The Composite Chag and the Simcha Mode
[12] Rain, Rain...come
[13] 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: If it will be difficult to get to Birkat Kohanim (duchening) of Neilah on time, is it better to rush the davening or should we just not do it under these circumstances?

A: The practice of doing Birkat Kohanim (=BK) during Neilah is referred to in a Mishna (Ta'anit 26a) and accepted by the Shulchan Aruch (Orach Chayim 623:5). The Rama (ad loc.), though, says that the minhag is not to do so. The Bach (OC 623) and Mishna Berura (623:8) say that this is because it is too common for BK to end up being at night. The GR"A (ad loc.; see Sha'ar Hatziyun 14) explains differently. Since the Mishna says one does BK at Shacharit as well, just as our minhag is not to do it then, we also do not do it at Neilah. Ashkenazim in America, for the most part, do not do BK at Neilah, but in Israel the minhag is to do so. This makes perfect sense according to the GR"A, who shaped many Israeli minhagim, as those who do BK every day, including Shacharit of Yom Kippur, can do so at Neilah.

Is there a clear need, in light of the minhag in Israel, for BK to be done during the day, as you (and the Bach) assumed? The Yerushalmi (Ta'anit 4:1, cited by the Rosh, Yoma 8:20) brings a machloket as to whether Neilah is prayed after nightfall following Yom Kippur (Rav) or only during the day (Rav Yochanan). It asks on Rav from the fact that BK is said at Neilah, positing that BK cannot be done at night because it is compared to the service in the Beit HaMikdash, which is done in the daytime only. The Rambam (Tefilla 1:7) and Shulchan Aruch (OC 623:2) rule that Neilah must be done before the setting of the sun. According to the Yerushalmi's linkage, then, BK would also have to be during the day. The Maharil, though, says that BK can be done at night. He explains that parts of the service in the Beit HaMikdash could continue into the night. The Sheilat Yaavetz (51) supports the Maharil's position by pointing out that there are Rishonim who rule like Rav and thus do not accept the linkage between BK and the Avoda. These opinions notwithstanding, a clear majority of poskim rule that BK may not be done at night (see Yechaveh Da'at VI, 40). The Magen Avraham (623:3) suggests skipping the piyutim said during Neilah in order to get to BK on time and going back to them after the Amida.

Yet, the cutoff point is not as simple as many assume, because is not clear cut, in general and in this regard, that the day finishes at what we call sunset. The Shulchan Aruch HaRav (623:8) says that daytime in this regard is until halachic night, Tzeit HaKochavim (stars out), which is at the very least thirteen and a half minutes after sunset. In general when the Shulchan Aruch talks about Sh'ki'a, he refers not to the ìdisappearanceî of the sun under the horizon but around an hour later. It is difficult to rely on this latter opinion since most of us regularly do work on Motzaei Shabbat and eat at the end of Yom Kippur before this. However, during the time of Bein HaShmashot, which we usually assume starts at sunset and extends for approximately 20 minutes, there is more room for leniency. Yechaveh Da'at (ibid.) says that while BK should be skipped at Neilah rather than said after nightfall, it should be done during Bein HaShmashot if the congregation did not succeed to get it in by sunset. This is because of a sefeik sefeika (double doubt). Maybe BK can be done at night. Even if it cannot be done at night, Bein HaShmashot is viewed only as a safek of night. This is all the more logical considering that the source of not doing BK is probably only rabbinic.

While in theory, a congregation (in Israel) should consider steps, such as rushing and skipping piyutim, the psychological effect and the impact on the quality of tefilla may preclude going too far. If, then, the congregation gets up to BK modestly after sunset and has to choose between passing up BK or doing it at that time, we would suggest doing it - unless the matter would cause a fight.

[2] Candle by Day

I suppose we cannot always prevent things from getting on our nerves; what we can do, however, is to prevent things' getting on our nerves from getting on our nerves.

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

The essence of the Festival of Sukkot is simcha. ìAnd you shall observe the Festival of Sukkot for seven days... and you shall rejoice in your Festival... indeed, you shall be nothing but joyful (D'varim 16:13-15).î

What is simcha? Is it merely the emotion of happiness and joy?

A reading of Sefer D'varim would have us believe that it is far more. (In fact the term SIMCHA appears in D'varim many more times than in all other books of the Chumash put together.)

The Torah instructs us that there are two requisite conditions for ultimate simcha to occur.

The first is SHAM or SHAMA - there.

In every instance (except in the one time that it that has nothing to do with the holidays) the term simcha is either preceeded or followed by a form of the word SHAM.

Furthermore, the term SHAM is defined either as ìbefore HaShem your Godî or as the ìplace that there G-d shall choose to rest His Name.î Clearly all these references point to Jerusalem.

The second indispensable condition is the inclusion of "you, your son and daughter, your servant and maid-servant, the Levite and the convert, the orphan and the widow (ibid).

Thus the Torah teaches that true simcha can only be achieved in Jerusalem and even there only when you are surrounded by your brethren from all walks of life, from the lofty Levite the bearer of Jewish tradition to the simple handmaid and lonely orphan.

Given these parameters, I would suggest that the Biblical V'samachta goes far beyond simple joy. Rather it is the excitement and the emotional high that comes with the sudden understanding of what it means to be a Jew. It is the reaching of new heights of self-value with the realization of being part of this glorious nation. It is the burst of fresh commitment to the service of the Almighty, the God of Israel.

In the words of Maimonides in his Guide to the Perplexed, "The gathering of the nation on the three Pilgrim Festivals in Jerusalem is a wellspring for the strengthening of the bond between all parts of the nation to their G-d and His Torah."

Similarly, the author of the Sefer HaChinuch writes that the purpose of the three Pilgrim Festivals was, ìto convince the people of Israel that each one, from the most high to the most low is an integral part of God's heritage, a member of His holy and chosen people, the guardian of His testimonies, the most precious of all the nations under the Heavens...î

The significance of V'samachta is as cogent today as it was then. One has only to witness the results of a program such as Birthright to realize the powerful force that Jerusalem and the people of Israel exert on young people who have had little contact with Judaism.

Parents in the Diaspora who wish to inculcate strong emotions of Jewish self-worth in their children would be wise to shower them with this kind of simcha.

Rabbi Sender Shizgal, 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

"How is it", R' Shmuel of Slonim was asked, "that we are told in a verse, 'Hashem will not consent to pardon [the sinner]!î How can we reconcile this with Hashem who is the All-Good."

"This", said R' Shmuel, "refers to case where the sinner is convinced that he has done no wrong, and he thus feels no need to ask Hashem for forgiveness."

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 - HA'AZINU

1) Why does Moshe choose the word HAAZINU to describe the heavens listening and TISHMA for the ground listening? (32:1)

2) Why does G-D say SEE YOU THAT I, I AM HE, repeating the word I (ANI)? (32:39)

3) Why does G-D tell Moshe both THERE YOU WILL NOT GO and also TO THE LAND WHICH I AM GIVING TO THE CHILDREN OF ISRAEL? (32:52) It is obvious from the context that this is the land He is referring to!

THESE ARE THE ANSWERS

Ponder the questions first, then read here

1) The Da'at Zekeinim MiBaalei Tos'fot teach that the root OZEN implies speaking right into the ear and, therefore, relates to something which is nearby. SH'MI'A refers to something more distant where it is not directly in the ear. Moshe had a greater connection to the spiritual heavens than he did to the physical land. Thus, he applies the OZEN root to the heavens. (Yeshaya HaNavi actually reverses it in his prophecy since he connected more with the physical land.)

2) The Kli Yakar explains that G-D is accepting power over both the good and the bad in the world. No one should think that there is some kind of power over bad which is outside of G-D's power. This captured by the repetition of the word I.

3) The Ohr HaChayim answers that the words THERE YOU WILL NOT GO could be interpreted to mean that Moshe would never enter the land of Israel, even after the resurrection of the dead. Thus, G-D explained that He was only referring to the land WHICH I AM GIVING - to the Israel the Jews are entering now. However, after the resurrection, Moshe will also live in this land.

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] from Machon Puah

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[7] Yom Kippur Miscellany

The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly.

First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages.

There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyaly to G-d with the words:

Hear (our father) Yisrael, G-d, our G-d, G-d is One.

The other source says that Moshe Rabbeinu "borrowed" it from the angels and taught us to say it. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble angels and only then do we "dare" (so to speak) say Baruch Sheim aloud.

This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice.

There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim... was used as the response to a bracha, rather than AMEN. (This is learned, by the way, from the pasuk in Haazinu - KI SHEIM HASHEM...) On YK, with its focus on the service in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the response of the people in the Azara (courtyard of the Beit HaMikdash) to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed.

One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six-word statement.

[8] The High and the Low

The repetition of the Yom Kippur Musaf Amida contains two very powerful sections that are said one right after the other. The two sections describe diametrically opposite states of Jewish experience.

The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History.

Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion.

Why are these two opposite pictures of Jewish History presented side by side?

On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, for his community, for the whole world. And one sin can, G-d forbid, tip the scale the other way.

The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the interpersonal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours.

[9] Torah from Nature

Hot/Cold

The hottest temperature ever recorded on Earth was at El Azizia, Libya, which reached 136F (57.8C) on Sep. 13, 1922.

The coldest temperature ever recorded was -129F (-89C) at Vostok, Antarctica, on July 21, 1983. That's a range of 265F (which is about 147C). The comfort zone for people is roughly between 20-25C (68-77F

The coldest possible temperature is known as Absolute Zero, which is calculated to be -273.15C or -459.67F, the theoretical temperature at which substances possess no thermal energy.

What about the hottest temperature? Is there such a thing? Well, the hottest temperature achieved by scientists is in the 2 billion degrees C range. That's way hotter than the interior of the Sun. Or any known star, for that matter. A theoretical limit? Maybe the Planck temp. 100000000000000000000000000000000

[10] Sukot Miscellany

What does Sukkot commemorate?

All holidays - Biblical, Rabbinic, Modern - mark events that occurred on the dates we celebrate the holidays. So too for fast days. Dates are significant. We left Egypt on the 15th of Nissan - hence, the date for Pesach. We received the Torah at Har Sinai on Shavuot. Rosh HaShana marks the Creation of Human Beings. Purim and Chanuka are locked into their calendar positions by what occurred on those days. On the sad side, Tish'a b'Av and the other fast days associated with the Churban (destruction) of the Beit HaMikdash, each fall on days that something particular occurred. So too for Yom HaAtzmaut and Yom Yerushalayim in our own time.

What happened on the 15th of Tishrei? If something (GR"A) then okay, but if not, then what is Sukkot doing specifically at this time of the year and on that date?

Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest.

Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor too cold, to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.)

Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are considered first months).

According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds.

Menorat HaMaor says that Sukka is a humbling experience, perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka - of G-d's dominion over nature.

Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur, when T'shuva has restored our mental powers.

R' Yosef Ber of Brisk: The phrase Simchat Torah literally means the joy of the Torah, to teach us that it isn't enough for us to be happy with the Torah, the Torah must be happy with us.

[11] The Composite Chag and the Simcha Machine

The view of the GR"A notwithstanding, it seems obvious that Sukkot is not so much a holiday in and of itself, but it can be seen as a composite - a very specific and special composite, of other chagim.

Picture, if you will, a machine that we will use to filter out the element of simcha (joy) from other holy days, copy that element of simcha without its partner emotions, and build with that simcha, a special holiday, one well-suited to represent them all.

Put Pesach into the machine and extract the joy of leaving Egyptian slavery and humiliation to become G-d's people. Leave behind the reminders of the bitter years as slaves. Leave behind the nervous anticipation of what will become of this new nation, so long enslaved. Take that pure joy of Pesach, duplicate it (don't take it away from Pesach) and fashion another seven day holiday beginning on the 15th of the first month of the year (Nissan and Tishrei both qualify for that honor), and let it too be in commemoratin of the Exodus.

Now take Shavuot, the time of the receiving of the Torah. Put it into the machine to separate its exquisite joy from the other feelings of awe and dread. The thunder, lightning, fire and smoke, ever strengthening sound of the Shofar were not joyful experiences, they were terrifying. But the joy of Torah is real and very much a part of Shavuot. Duplicate it. Leave the original with Shavuot and take the copy, the pure joy of being one of G-d's nation. Attach that to an eighth day that will follow the seven days of the Chag. Let that be a day of rejoicing in the Torah. Pure joy. Let's call it Simchat Torah. Let's put it right after the seven days of the Chag rather than after seven sevens of days following the first day of Pesach. The weather is not ideal and waiting will be a hardship - but the parallelism remains.

Now take Rosh HaShana and Yom Kippur, the Yamim Nora'im. Days of Awe. Days when the heavenly books of Life and Death are open before G-d. Put them into the machine and don't be surprised by the great joy that filters out. We don't always feel the joy on RH and YK, because many other emotions - all somber and serious, cloud the mixture. But take the joy of G-d's forgiveness, take the joy of being HaShem's children - even if He needs to castigate us. Copy it and pour it onto the seventh day of Chag - Hoshana Raba. Let that day be the culmination of the T'shuva and Kapara process begun nearly two months earlier.

You've got a holiday that is so joyous that our Sages identified it as Zman Simchateinu, the time of our joy. Not because they had no better - no specific - name for it, but because it fits perfectly. Fully recognizing that Simcha is a mitzva for all three Regalim, and probably for Rosh HaShana and Yom Kippur as well, our commentaries nonetheless point out that the command of Simcha is not mentioned specifically in connection with Pesach, only once with Shavuot, but three times with Sukkot.

If you are not yet convinced that Sukkot is a composite of the other chagim, take a look at its Torah reading of the first day. Topic: the cycle of the year. Shabbat, Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. All other holidays have readings that are specific to each chag. Not Sukkot. It is the holiday of holidays.

And what about its name! No, not Sukkot or Chag HaAsif. The other name. Chag. Sukkot is called Chag. Just Chag. For it is the quintessential Chag.

And it is perfectly suited to its role. Agriculturally, it is only after the harvest that one can be truly joyous. Too many worries about the crops at Pesach and Shavuot time.

And emotionally, only after the spiritually cleansing experience of the Yamim Nora'im can we be truly happy. And not even too much later. Right after Yom Kippur is best. And that's what we have. No time to come down from the high of Yom Kippur. Too busy building the Sukka, acquiring the Arbaa Minim. Preparing for Yom Tov.

What also adds to our Joy is G-d's telling us that He remembers fondly our kindness to Him, by our following Him through the Midbar...

[12] Rain, Rain...Come

The second bracha of the Amida - every Amida, weekday, Shabbat, Chag - is known as the bracha of G'VUROT, strengths or powers (of G-d). It is in this bracha that we mention G-d as the Rainmaker, during the rainy season.

MASHIV HARU'ACH UMORID HAGASHEM

From Musaf of Shmini Atzeret until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH), the Causer of the wind to blow and the rain to fall.

This is what Rabbi Eliezer and Rabbi Yehoshua discuss in the opening mishna of Masechet Taanit. Rabbi Eliezer felt that we should begin "mentioning" rain from the first day of Sukkot, since the world is judged for rainfall on Chag (Sukkot). Rabbi Yehoshua objected and said that rain is a negative sign on Sukkot, so why mention it. R' Eliezer claims he was not suggesting asking for it; only mentioning it at this appropriate time. R' Yehosha states that if mentioning is not a request then we should mention MHUH all year round. Meaning that it is his opinion that we should mention rain only when we want rain, namely from the beginning of the rainy season. R' Yehoshua's opinion prevails and we begin mentioning MHUH from Shmini Atzeret Musaf. We will ask for rain from the 7th of Cheshvan.

If one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d's role as Weather Maker is acknowledged through- out the year. Therefore, if one forgets MHUH, he can assume that he said MORID HATAL in its place (by force of habit) and his Amida is not invalid.

REMEMBER: for the two weeks after we start to say MHUH, we still say V'TEIN BRACHA in BAREICH ALEINU. We do not yet ask for TAL UMATAR until 7 Cheshvan (that is, in Israel. Beginning of December in Chutz LaAretz.) The Mishna explains that we delayed asking for rain until the last Oleh Regel (Pilgrim) returns home. Although this is anachronistic in our time, we retain the delay of two weeks as a practice of old, and as a reminder that this particular practice was based on our care and concern for every single Jew. This lesson is important and is therefore perpetuated even when the exact circumstances do not necessarily exist. Saying Tal U'Matar before its time challenges the validity of the Amida. Remember: MHUH and V'TEIN BRACHA until 7 Cheshvan.

May we merit plentiful and beneficial rain this year.

[13] Divrei Menachem

In the twilight of his life, Moshe calls upon two witnesses to give eternal testimony to his prophetic words to a potentially wayward people. He declares: "Give ear O heavens and I will speak; and may the earth hear the words of my mouth" (D'varim 32:1).

It appears that in addition to their permanence as witnesses, both Heaven and Earth could act as conduits to mete out the appropriate blessings or punishments due to the future generations of Bnei Yisrael. The heaven is the source of rain; the earth produces dew.

Not surprisingly, in the next verse, Moshe uses the analogy of rain and dew to illustrate the potential influence that his words could have on his listeners, when he wishes for his teaching, "to drop like rain" and his utterance, "to flow like dew".

Perhaps Heaven and Earth here also imply a partnership between Hashem (alluded to by Heaven) and Bnei Yisrael (represented by the lower world). From Moshe's perspective, however, it seems that some of us will intuitively become receptacles for the Heavenly rain while others among us will imbibe the teachings of the Torah like dewdrops on flowery petals.

Gmar chatima tova v'chag sameach, Menachem Persoff

Parsha Pix

Three ParshaPixes this issue. First, the Yom Kippur one:

5 & 5 are for the 5 INUYIM (eating & drinking, washing/bathing, use of lotions and cosmetics, wearing leather footware, marital relations) and the 5 davenings - Maariv, Shacharit, Musaf, Mincha, Ne'ila. Any other fives associated with Yom Kippur? (at least one, can you find it and perhaps more? - send in your answers for a prize CD)

Davka Judaica Graphics Kol Nidrei scene, with Chazan and two Torah-carrying members of the congregation, all three in kittel and talit. The flanking of the Chazan with two men with Torahs forms sort of a Beit Din, which is appropriate for Kol Nidrei, a voiding of certain vows - which is a function of a Beit Din. (When else do we do something like this - and why?)

The Kohen Gadol with two identical goats. Above one of the goats is the logo of Mif'al HaPayis, Israel's national lottery. Here it represents the lots that the Kohen Gadol drew to determine which goat becomes a Korban Chatat and which one gets sent out into the wilderness accompanied by the ISH ITI.

Lower-right is the big fish which housed Yona for three days and is seen here disgorging him. (Davka graphics)

The balance scale has one pan loaded with mitzva-objects which successfully outweigh the demerits in the other pan.

The Luchot are the second set, presented to us on the original Yom Kippur.

The Xed out shoe is for one of the INUYIM. And one of the T'filot!

Memorial candle is for Yizkor.

The rose, the planet Venus, and a graphic of a rainbow. A particularly beautiful and favorite part of the Yom Kippur Musaf repetition is the description of the radiance of the Kohein Gadol after successfully emerging from Kodshei Kodashim b'Shalom and b'li pega - in peace and without injury. EMET MA NEHDAR HAYA KOHEIN GADOL - Truly, how splendid was the KG, B'TZEITO MIBEIT KODSHEI HAKODASHIM, as he emerged from the Holy of Holies... This introductory remark is followed by an alphabetical, poetic description of MAR'EI KOHEN. The DALET sentence: Like the form of the rainbow in the midst of the cloud... The VAV sentence: Like a rose placed (planted?) in a beautiful garden... The KAF sentence: Like the star (planet) NOGA (Venus, at least in modern Hebrew - maybe that's what the poet was referring to also) at the eastern boundary (of the sky)... [Venus is sometimes the morning star and is truly a beautiful sight before dawn in the eastern sky.]

Haazinu

Haazinu has the sky and ground with ears, as in Haazinu HaShamayim and v'tishma HaAretz.

The note is for the Song (Haazinu).

Rain compared to lessons of Torah.

Father answering his son's questions (Ask your father and he will tell you...)

Like an eagle...

Apple of the eye (K'ISHON EINO).

Prohibition of consecrated wine.

Yeshurun - here, the shul; in the sedra, it is another name for the nation of Israel.

Megilat Esther for Hester Panim, which is considered a REMEZ in the Torah to Esther.

Milk and butter, mentioned in the sedra.

TNUVA symbols (plural) makes T'NUVOT, as in the sedra

YO-YO, a.k.a. a returning top, represents T'shuva, return to G-d. Particularly appropriate is the fact that a Yo-Yo returns often, not just once. A sinner can repent, back-slide, and repent again. This is the greatness of the Divine gift to us called T'shuva. It is a second chance from G-d. And a third chance. And a fourth... And even though this year Haazinu is not Shabbat Shuva, it is still right in the middle of the T'shuva period, with Hoshana Rabba still to come

Sukkot

The reading for the first day of Sukkot begins by saying: "When an ox, sheep, or goat is born..." So we have a stork delivering the Zodiac symbols for Taurus (bull), Aries (ram), and Capricorn (goat).

Upper-left - OTO V'ET B'NO, the prohibition of slaughtering a cow and its offspring on the same day. The Torah uses the masculine form OTO (and also B'NO), although in practical terms, it is more common to know who the mother cow of a calf is than to know who sired it. Nonetheless, the ISUR applies to both male and female cows and male and female calves. BTW, this prohibition applies even if the cow and calf are owned by different people. The Mishna teaches us that if one comes to buy a calf, for instance, from a dealer who had sold the mother of that calf earlier that day, and the day is pre-Yom Tov, let's say, when it was very common for people to bring animals to a shocheit (which can explain why this was included in the Yom Tov reading), then the seller has to tell the buyer of the calf that its mother was just sold and likely to be on its way to slaughter. The buyer may not slaughter the calf without checking on the status of its mother.

The main part of the PP is/are the symbols of the Chagim. For Pesach, a Seder plate, then a S'firat HaOmer counter, Luchot for Shavuot, Shofar for Rosh HaShana. The Shofar is Xed out. Ask your children and guests why they think that was done. Answer: in Emor, the term used for RH is Zichron T'ru'a, considered a reference to Shabbat when we don't blow the Shofar, we only remember it. Yom Kippur, the scales, tipped, hopefully, towards Good Life. Sukkot, three ways: In the parsha, it is first called Chag HaAsif, the harvest festival. That's the fellow in the lower-right; he's bringing in the harvest. Then the topic of Sukkot is brought up again, this time in the context of the Four Species and the Sukka. The Torah open on the top of the PP is right-side heavy, indicating V'zot HaBracha (hold it up to a mirror for the B'reishit Torah). Migdal David is for Jerusalem, mentioned prominently in the first day's haftara. Remember, ParshaPix is a good generation-gap closer for reviewing the Torah readings.

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 (Nitzavim-Vayeilech) TTriddles:

[1] What bug spray did people at Hakhel use?

Personal (Phil): I remember from when I was a kid, spending summers in the Catskills (Garfinkel's Bungalow Colony, to be specific)... we used to use a mosquito repellant cream or spray. The brandname was 6-12. Searching the internet, I think I discovered reference to the varieties of 6-12 plus insect repellant - must be the same - that seems to have had their US brand registration canceled. No matter, 6-12 is still the solution to this TTriddle. And, why, do you ask, is 6-12 the insect repellant of choice at the septennial gathering during Sukkot following Sh'mita year? The answer is to be found in the Sefer HaChinuch, where the mitzva of Hak-hel is number 612, the penultimate mitzva in the Torah. Rambam, BTW, would disagree, since he counts the prohibition of Yayin Nesech from Parshat Haazinu. At least the Chinuch would push for 6-12.

[2] This Sunday is really sunday

This referred to the Sunday after Parshat Nitzavim - since TT 830 was a multiple issue covering more than one Shabbat, we should have specified. Anyway, Sunday before Rosh HaShana this year corresponded to the fourth day of Creation, since our Tradition puts our Ropsh HaShana as the anniversary of the sixth day of Creation, the day Adam HaRishon was created. Since the Sun was placed in the sky on the fourth day of Creation, the Sunday in question was really sun-day. Technically, of course, it was also moon-day, but that would have spoiled the TTriddle.

[3] Good name for the NFL's championship game, to distinguish it from the many major post-season collegiate football games.

We have different categories to which many TTriddles belong. (Many TTriddles will be categorized as Misc. but we still have some specific types.) There are Footer TTriddle, Mazal TTriddles (we'll get to that one later), wordplay, association, and others. This one is a Groaner. So it is mostly for punsters (our very own MP being a master among the best of the punsters). Others are asked to be kind and groan politely. The various post-season collegiate (American) football games include the Rose Bowl, which is the oldest, dating back to 1902 (when Michigan beat Stanford 49-0); the Orange Bowl, Cotton Bowl, Sugar Bowl, Sun Bowl... with several others being added over the years. Of course the major professional National Football League championship is called the Superbowl. Since it is played by pros rather than collegiates, it could be called the PROSBOWL, as in the Hillel-instituted document executed at the end of the Sh'mita year. Try not to groan - we dare you! (There really is a Pro Bowl, which is an All-Star football game played after the Superbowl.)

[4] Sheva brachot on Friday night

The haftara for Parshat Nitzavim starts with the words SOS ASIS... TAGEIL NAFSHI... words which are part of the fourth or fifth of the Sheva Brachot - depending upon whether you are counting under the Chupa or after Benching. YASIS ALAYICH ELOKAYICH and M'SOS CHATAN AL KALA are also from the haftara and were borrowed by the author of L'cha Dodi. So Sheva Brachot on Friday night is connected to the haftara of Nitzavim.

[5] Call Cactus Jack

Cactus Jack was the nickname of John Nance Garner, the Vice President of the United States during Franklin Roosevelt's first two terms. He was born in Red River Texas, which is where his moniker came from. He lived much of his life (when he wasn't in Washington) in nearby Uvalde and actually began his 46 year career as a Uvalde County judge.

His home in Uvalde is now a museum. To call Cactus Jack you would have to use the areacode - 830. So this was a Footer TTriddle.

[6] Britt Reid's Kato

This one's sort of a groaner also. Britt Reid was the alter ego of the Green Hornet, a fictional radio series character... he was a debonair newspaper publisher by day, crime-fighting masked hero at night... his CHAUFFEUR/bodyguard/enforcer, who was also Reid's valet, Kato... Britt Reid is a blood relative of The Lone Ranger (grand-nephew). All this for Kato's job - CHAUFFEUR, which, if you don't pronounce it too carefully, or if you are from Brooklyn, sounds just like SHOFAR.

[7] The mink coat on display is this

Partner groaner TTriddle to the previous one, maybe worse... a mink coat is a FUR. When it is on display is for SHOW, making the coat a SHOW-FUR.

[8] Invite a flower to lunch on Shabbat

Partner TTriddle with [2]. Shabbat (of Parshat Nitzavim, the one right before Rosh HaShana) this year corresponded to the third day of Creation. That was the day that the Plant Kingdom came into existence, thereby making the day the birthday of flowers (among many other members of the plant world). Since flowers grace many a Shabbat table, many people will have taken flowers to lunch on their birthday, but it would have been nice to say Happy Birthday or something.

[9] Mazal TTriddle (Word of Month pic)

The building in the picture is that of the New York Public Library, the largest city public library in the U.S. and one of the great libraries of the world... more than 10 million books and more than 10 million manuscripts, as well as large collections of pictures, maps, books for the blind, films, and microfilms. LIBRAry conceals (as in BAKESEH) the word LIBRA in it - mazal of Tishrei.

This week's TTriddles:

[1] The onomatopoeic choice among the additional sacrifices

[2] He connected 5710 to 5728

[3] The big lonely 5

[4] f(n) = 102+n for n=1,2

[5] friends go hand in hand

[6] Concerning ultimate p'sukim... Neat how the one is read on Shabbat and the other (according to the GR"A) is said only when it isn't Shabbat.

[7] write apart; read together

[8] fire and religion need a bit of separation

[9] Lowest TAV to NUN ratio

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 - During the month of Elul please consider those destitute individuals less fortunate than you. Support our Chessed Fund. Please make checks out to ìChessed Fundî and send to: Chessed Fund att. Menachem Persoff Israel Center, P.O.B. 37015, Jerusalem 91370

NESTO Native English-Speaking Teen Olim

OU Israel's Youth Program for Anglo-Israelis

Chaim Pelzner, Director - Saara Horiwtz Asst. Dir., Shayna Katz, Elisheva Cikk, Bnot 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

This year Makom Balev will answer the prayers of thousands of kids in Israel. You can Help! For more information, please contact us at 02 5600190m info@ouisrael.org

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

BOOKED WITH A WAITING LIST - Palmach Museum, Tel Aviv with Nachman Kupietzky - SUN Oct. 19, Chol HaMoed Sukkot, 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, 050-725-8392

STEP ALONG THE RAMPARTS - Thursday October 23rd 4:00-6:00pm

Please join RUTH COHN our enthusiastic guide, for a magical tour on the Ramparts Walk from the Jaffa Gate to the Zion Gate, From the Ramparts Walk we will continue on around Mount Zion, visiting Kever David and climbing to the closest point where we were permitted to view the Old City from '48-'67

NOTE: This exciting tour involves climbing many steps, 36NIS per person, Advance registration required

Naomi at the Travel Desk - (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

A Fascinating Day dedicated to Jewish Communities in the Near East - Two unique museums and Bodek vegetable growers of Kibbutz Be'erot Yitzhak - Sunday, Oct. 26th from 8:30am to 6:30pm

We will visit the MUSEUM OF JEWISH HERITAGE in the heart of the city of Lod - the museum is an island of culture and heritage celebrating its 25th anniversary, displays a vast collection of precious and rare exhibits of Jewish folklore particularly that of Jews of North African countries, and the OR YEHUDA MUSEUM - Center of Babylonian traditions of Iraqi Jews.

We will also visit Kibbutz Be'erot Yitzhak and see their unique method of growing vegetables halachically.

100nis members / 120nis non-members, Call Naomi at the Travel Desk (02) 560-9110 or 050-725-8392

Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

Chol Hamoed Double Treat: Beit Harav Kook and the Museum of Psalms - In the heart of Yerushalayim is the famous synagogue & home of the world famous HaRav Kook. We will be guided there throughout the premises to learn about his life and what a tremendous and powerful affect he had upon the Jewish community in Eretz Yisrael about 100 years ago.

Very near by we will visit the MUSEUM OF PSALMS which has on display beautiful and artistic depictions of each of the 150 Psalms which were painted over the course of 15 years. The arist, Moshe Tzvi HaLevi Berger our guide, is a Holocaust survivor who studied art in Rome and Paris. Friday, CHOL HAMOED, Oct. 17th - 10:30am until 1:00pm, 36NIS per person, Advance Registration with Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 until Sunday Oct. 12th at 4pm, After that time, please contact Shulamit Neaman at 050-5937-932 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

One of Hashem's gifts to us Our Senses - Sunday, November 16th - Hashem has blessed us with the ability to see and hear - May we always see and hear good things

3 major special events will make you appreciate your senses; In the city of Holon there are two amazing programs which we shall experience: Seeing with the Blind and Hearing with the Deaf - It is difficult to describe in words the great emotional effect your visits to these unique programs will have upon you!

"Dialogue in the Dark" & "Invitation to Silence" - The 3rd unusual site of the day will be the Israel Guide Dog Center for the Blind, where dogs are highly trained in a very special manner to lead their blind owners. These seeing eye dogs enable their masters to travel all over and the mobility they gain is immeasurable; This tiyul is limited to 40 people - so sign up immediately! Call Naomi at the Travel Desk (02) 560-9110 or 050-725-8392

Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

"In the footsteps of Rav Kook" - Sunday & Monday, January 18-19, 22-23 Tevet 5769 - Overnight stay at the elegant Mehadrin Kibbutz Lavi Hotel; Will the real Rabbi Avraham Yitzchak HaKohen Kook ZT"L please stand up?! Learn more about the fascinating diverse personality of one of the greatest Rabbis of the 20th Century. "Follow in the Footsteps" of HaRav Kook and other Rabbanim in their visit to the non-religious Halutzim and Moshavot of the Galil in 1914. Their aim was to open their hearts one to another. A 2-day tour to Tzfat, Zichron Yaakov, Rosh Pina, Merchavia, Poria, Kinneret, and other Moshavot. All admission fees covered. Included are: delicious Sunday buffet dinner, delightful Monday morning breakfast and meat lunch. An interesting evening program. The bus remains with us throughout Guide: Rabbi Yedidya Julian Sinclair

Leaving the Center Sunday 8:00am returning Monday evening, 6:30pm - Massa Hamoshavot is a unique experience! Sponsored by the Israel Center and Bet Ha Rav - 3 years ago, the bus for this 2-day tiyul filled up within a short time. So even though the trip is scheduled for mid January - we advise you not to wait

Call Naomi at the Travel Desk; (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

Shabbat November 28-29 - come hear the leading voices of our generation at the OU convention Shabbaton, for more information, please contact Naomi at 02-5609110

Tanach Tiyulim in cooperation with the Israel Center

CHOL HAMOED - Ben Hinom Valley

How Did "Gehinom" Get its Name? with Margalit Frydman

THU Oct. 16th, 10:00-15:00 - A Geographical - Historical Tour of the Hinnom Valley Starting at Independence Park, visiting a 2nd Temple period water pool... Sultan's Pool... the area of the Cinemateque... learn where and how first temple Jerusalem- ites buried their dead... learn about the "Tofet", possibly the worst example of idolatry during the period of the First Temple - in the shadow of the Bet Mikdash... on to lower slope of Ir David and (time permitting) the new Shiloach pool.

Between "Shfeyla" and "Har" - How Israel's Geography and Topography Affect Biblical History with Menachem Liebtag - FRI Oct. 17th, 09:30-14:30 ...study the topography and geography of Eretz Yisrael and better understand events and stories in Yehoshua, Shoftim and Shmuel... Neve Shmuel (Nebi Samuel)... Bet Choron, Latrun, Tel (Bet) Shemesh, Tel Azeika, (time permitting) Bet Guvrin. We will discuss the stories of "Shemesh B'Givon Dom", Shimshon and Shevet Dan, the travels and travails of the Aron, David and Shaul among others.

Sukkot: Chag Ha'Assif in Shiloh with Shani Taragin - SUN Oct. 19th, 10:00-16:00 - Come celebrate the harvest at the site of the ancient Mikdash in Shiloh... Scenes of bringing Bikurim, field dances of the grape harvest, eating the sacrifices of the holiday in the courtyard of the mishkan and upon its sorrounding hills, will come to life as we interact with text and place... study the selection of Shiloh as the first centralized location for Mikdash worship, famous scenes of Shiloh during the time of the Shoftim, appreciate the stories of Shmuel haNavi, raised and lived in Shiloh until its destruction. With Tanach in hand, explore the geography and topography of the nachalot of Binyamin and Efrayim, tour the new and old yishuv of Shiloh, and simultaneously discover greater meaning and significance in the stories of the Nevi'im.

A sukkah will be available for lunch, For registration and more information: 0524228601 tanachtiyulim@gmail.com

The Back Page of TT831

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 MON 7 Tishrei (6 Oct) to Friday 25 Tishrei (24 Oct)

Monday 7 Tishrei/October 6th

9:15am Excursions into the Book of Melachim Pearl Borow

10:30am Avodat Yom Kippur - Rabbi Jeff Bienenfeld

Jewish History Series by Dr. Henry Goldblum will resume IY"H after the Chagim

11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524

OUR WOMAN OF FAITH - After five years of challenges, ORA COHEN, who has been showered with Chessed and Ahavat Chinam since the terrible Bus no. 2 terrorist tragedy that affected her entire family, her faith is stronger than ever! Come and be inspired by this amazing woman, on Monday, Oct. 6th at 11:30 right after Rabbi Leff's Shiur. She will also show a short video to further impress upon us all her deep unquestioning belief in Hashem's love for the Jewish people

12:30pm VIDEO - Rabbi Stewart Weiss- ìYom Kippur - The Happiest Day of the Year?î

Women's Beit Midrash

2:30pm "Tune in to T'fila" - Pearl Borow

3:30pm The World of Mishna and Mitzvot - Phil Chernofsky

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

8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan:

SHOFTIM (in Hebrew) Questions? Call Sam Finkel 052-469-1263

Now studying YIFTACH and SHIMSHON

Tuesday OCT 7th 8 Tishrei

The Israel Center and the Old City Free Loan Association - 20th year - well 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 The Spirit of Ne'ila Rabbi Aharon Adler

10:15am Is T'shuva a Mitzva? Rabbi Sholom Gold

Workshops for women with Esther Sutton...

11:20am (to 12:30pm) Positive steps to T'shuva

1:00 (to 2:30pm) Wellsprings Personal Growth through Creativity

12:30pm VIDEO - Rabbi Aharon Adler- ìYom Kippur Was Created Before Manî

The Center will close at 4:00pm on Tuesday and remain closed for Erev Yom Kippur and Yom Kippur

We will reopen, IY"H, on Motza'ei Yom Kippur for the ARBA'A MINIM SALE (8:00-11:00pm) in our "back yard" - approach from Rechov Mendele

OU Israel, the Israel Center, and the Torah Tidbits families wish you and yours and all of Klal Yisrael a

SHANA TOVA U'METUKA AND A GMAR CHATIMA TOVA

Friday 11 Tishrei/October 10th

Arba'a Minim Sale - 9:00am to 2:00pm

11:00am RCA Daf Yomi

Shabbat 12 Tishrei / October 11th

3:30pm Shiur by Rabbi Binyamin Wolff

4:30pm Mincha

Please note: During "Summer Time" we fix the Shabbat Shiur at 5:00pm and Mincha at 6:00pm. Obviously, that won't work for SHA'ON CHOREF (Winter Time, a.k.a. Standard Time).

Motza"Sh 13 Tishrei - OCT 11

Arba'a Minim Sale in our "back yard" - approach from Rechov Mendele - 8:00-11:00pm

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

10:00am SUN/TUE/THU Gemara shiur - Rabbi Jeff Bienenfeld

Tue. Oct. 7 / Sun. Oct. 12 //// Thu. Oct. 23...

11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am)

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

4:30pm Last perek of B'rachot with Rabbi Hillel Ruvell

Mon. Oct. 6 / Tue. Oct. 7 //// resumes IYH after R"Ch

Sunday 13 Tishrei / OCT 12

9:30am Let's Study Chumash Tonia Frohwein women

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

11:30am Parshat HaShavua Shprintzee Rappaport women

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

Resumes IY"H after the Chagim:

Ulpan Lite and Parsha Heavy Rabbi Ephraim Sprecher

Ramban on Torah Rabbi Chaim Eisen

Israel Center's Annual Arba'a Minim Sale

Thursday evening (after Yom Kippur) October 9th - 8:00-11:00pm

Friday, Oct. 10 9:00am - 2:00pm

Motza'ei Shabbat Oct. 11 8:00-11:00pm

Sunday, Oct. 12th 10:00am - 10:00pm

Monday, Erev Chag Oct. 13th, 9-11am

in the garden of the Israel Center, 10% discount for Israel Center members

Wide selection of Etrogim, El Arish Lulavim, sets of mehudar hadasim, Etrogim are Otzar HaAretz

On Sunday, Erev Erev Yom Tov, there will be morning shiurim - as listed above - and there will be Mincha.

We will be closing after Mincha - except for the 4-Minim Sale in the "back yard" (reachable via Rechov Mendele)

On Monday, Erev Sukkot, the Center will be closed except for the 4-Minim Sale

The Center will be closed on Tuesday, October 14th The first day of Sukkot

Chag Sameach

Wednesday Chol HaMoed

11:00am - Shiur in the Sukka on Topics of these days - Phil

7:30pm - 12Tribe Films Foundation, the organization behind "Home Game" the movie, and the OU Israel Center are proud to screen a new movie called "One of the 36" about Reb Aryeh Levin, one of the greatest Tzaddikim of the 20th century - A perfect personality to learn from during the month of Tishrei.

30 NIS for members and 40 NIS for non-members - We look forward to seeing you at this special event.

Thursday Chol HaMoed

11:00am - Shiur in the Sukka on Topics of these days - Phil

6:30pm - Simcha Wine & Cheese reception and book sale in the Sukkah

7:30pm "One of the 36" (see Wed. above for details)

8:00pm - UPDATE on our "situations" - David Bedein

The Center will be closed on Friday and Shabbat Chol HaMoed - MOADIM L'SIMCHA

Motza'ei Shabbat Chol Ha'moed Oct 18 / 8:30pm - AN EVENING OF CARLEBACH with HOWIE KAHN

SHLOMO MOVIE: "YOU NEVER KNOW" A film by Boaz Shahak

SHLOMO SING-ALONG Kumsitz including Personal Stories

members / 40 NIS, non-members / 45 NIS - "A splendid time is guaranteed for all."

Leil Hoshana Raba - Sunday-Monday, October 19-20; In cooperation with Yeshiva University in Israel

First part of the night - separate programs

Joint program in the Israel Center Sukka from 1:30am

7:00pm - Festive Reception in the Sukka

Shiurim (and refreshments) throughout the night

8:30pm Rabbi Chanoch Yeres

9:30pm Mrs. Pearl Borow

10:30pm Rabbi Yaakov Moshe Poupko

11:30pm Rabbi Ephraim Sprecher

12:30am Dr. Moshe (Murray) Kuhr

1:30am Rabbi Jeff Bienenfeld

2:30am Mini-shiur by Phil

3:00am Rabbi Binyamin Wolff

4:00am Rabbi Emanuel Quint

5:00am Shacharit k'Vatikin (sunrise 5:47am)

"Kiddush" following davening

Leil Hoshana Rabba learning at the Israel Center is dedicated to the memory of Rabbi Eliyahu Quint zîl

The Center will close after Hoshana Rabba davening on Monday and remain closed for Simchat Torah

Once again, we wish you all a CHAG SAMEI'ACH

Wednesday Isru Chag - Oct. 22 hghcr

The Center will reopen, IY"H on Isru Chag, but many classes might not be resuming immediately. Call to be sure.

The Root & Branch Association Ltd. in cooperation with the Israel Center

ECOLOGY LECTURE SERIES

ìHow global warming and other environmental problems threaten Israel: potential responsesî

Wednesday, October 22nd 7:45-9:45pm

7:45pm "Israel and Climate Change: Policy a Shande for the Goyim"

Alon Tal, Ph.D. Israel's Leading Environmentalist; Founder of the Israel Union for Environmental Defense (Adam, Teva v'Din); author of ìPollution in the Promised Land,î the most comprehensive analysis of the environmental history of Israel; teacher of several courses on global warming and other environmental problems in Israel.

8:45pm ìApplying Jewish Values To Respond to Global Warming and Other Environmental Threatsî

Richard H. Schwartz, Ph.D. Author, "Judaism and Global Survival," "Judaism and Global Survival," "Mathematics and Global Survival" and over 130 articles at JewishVeg.com/Schwartz; president of Jewish Vegetarians of North America. Info: president@JewishVeg.com

All in English - Info: rb@rb.org.il - www.rb.org.il - NIS25 p.p., members NIS20, students NIS10, journalists free

TT 832 IY"H will be available on Wednesday, October 22nd

UPCOMING

Sunday, Oct. 26th at 8:00pm - Educational and Inspirational Presentation by Roy & Leah Neuberger

Become inspired as Roy and Leah each share their personal journey to Religious observance.

Delve into ancient sources that foretell the current events that are unfolding today

Explore the origins of the Arab-Israeli conflict .

Take a Journey through the Spiritual History of the World, to shed light onto our current situation today.

Roy is the best selling author of From Central Park to Sinai, Worldstorm, and the just published 20/20 Vision which combines elements of autobiography, memoir, action thriller and inspiration

Announcing The Mother-Daughter Bat Mitzva Series - 13 weeks of inspiring learning! Mondays, beginning after the Chagim, Oct. 27; Please call Pearl Borow for further details (02) 671-3567 054-637-0720

EMBROIDERY DESIGN - A 12-week course, one morning a week... For details, contact Yehudit Klinger

(02) 533-0617 after 14:30

Shear Success Photographers and the Israel Center are proud to present to you a Wonderful Photographic Seminar taught by Nissin Konikov, experienced photographer for 24 years in a variety of fields. The Seminar will focus on Ambient Lighting, Studio Lighting, Posing for Studio Shots. Who is eligible? Intermediate level photographers from late teens and up. There will be separate seating. 4 November '08 - 2:00-8:00pm

(preceded by Mincha and followed by Maariv) Refreshments will be served. 250NIS per person, Pre-registration is required. shearsuccess@gmail.com, Shoshanah at 052-767-7074 or Eliyahu at 052-767-7073

Orthodox Union

OU Kashrut ï Synagogue Support Services ï NCSY ï NJCD / Yachad / Our Way ï OURadio.org ï Kharkov ï Young Leadership ï Jewish Action ï IPA ï Project Areivim ï OU West Coast

Stephen Savitsky, President, Orthodox Union

Harvey Blitz, Chairman of the Board, Orthodox Union

Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU

Eliezer Edelman, Exec. Dir. Operations and Management

Headquarters: 11 Broadway, New York, NY 10004

212-563-4000 ï website: www.ou.org

OU ISRAEL

Seymour J. Abrams ï Orthodox Union ï Jerusalem World Center

Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk

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...

Yitzchak Fund, President, OU Israel

Rabbi Emanuel Quint, Senior Vice President

Prof. Meni Koslowsky, Vice President

Rabbi Dovid Cohen, Vaad member

Stuart Hershkowitz, Vaad member

Moshe Kempinski, Vaad member

Sandy Kestenbaum, Vaad member

Zvi Sand, Vaad member

Harvey Wolinetz, Vaad member

Rabbi Avi Berman, Director-General, OU Israel

Menachem Persoff, Director of Programs, Israel Center

Phil Chernofsky, Educational Director and TT editor

22 Keren HaYesod ï POB 37015 ï Jerusalem 91370

phone: (02) 560 9100 ï fax: (02) 566-0156

email: office@ouisrael.org ï website: www.ouisrael.org

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

Founders and initial benefactors of the Israel Center: George zîl and Ilse Falk

Torah Tidbits

Phil Chernofsky, editor ï tt@ouisrael.org ï (02) 560-9100 ext. 124

Advertising: Ita Rochel ï ttads@ouisrael.org ï (02) 560-9100 ext. 125

Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center

TT Distribution ï ttdist@ouisrael.org ï 0505-772-111

website: www.ou.org/torah/tt

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