Shabbat Parshat Sh'lach - 17th Anniversary Issue June 12-13, 2009 - 214 Sivan 5769 Although Torah Tidbits as the printed weekly Torah publication of OU Israel is only just beginning its 18th year, the term was coined almost 40 years ago at an NCSY - Har Sinai (Upstate NY) regional convention. Then it referred to a short D'var Torah or explanation of a halacha or minhag, intended to answer questions that some of the NCSYers had. This Shabbat is the 257th day (of 354), 37th Shabbat (of 50) of 5769 and the 17th anniversary of Torah Tidbits Shabbat in Chutz LaAretz - Parshat B'haalot'cha - second perek of Pirkei Avot 3rd perek of Pirkei Avot in Israel VAYOMER LAVAN "TOV TT" OTA LACH... 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Jacobs ZULA Center • Machon Maayan • NESTO • The Jack Gindi Oraita Program • Mashiv HaRuach • OU Kashrut Israel Yitzchak Fund, President, OU Israel Rabbi Emanuel Quint, Senior Vice President Prof. Meni Koslowsky, Vice President 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 David Katz, CFO, OU Israel Menachem Persoff, Director of Programs, Israel Center Phil Chernofsky, Educational Director and TT editor 22 Keren HaYesod • POB 37015 • Jerusalem 91370 phone: (02) 560 9100 • fax: (02) 566-0156 email: office@ouisrael.org • 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 z”l and Ilse Falk Torah Tidbits Phil Chernofsky, editor • tt@ouisrael.org • (02) 560-9100 ext. 124 Advertising: Ita Rochel • ttads@ouisrael.org • (02) 560-9100 ext. 125 Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center TT Distribution • ttdist@ouisrael.org • 0505-772-111 website: www.ou.org/torah/tt Ranges are 10 days, WED-FRI 18-27 Sivan (June 10-19) Earliest Talit & T'filin 4:34-4:34am Sunrise 5:34-5:34am Sof Z'man K' Sh'ma 9:05-9:07am (Magen Avraham: 8:10-8:11am) Sof Z'man T'fila 10:16-10:18am (Magen Avraham: 9:39-9:41am) Chatzot 12:38½-12:40½pm (halachic noon) Mincha Gedola 1:14-1:16pm (earliest Mincha) Plag Mincha 6:15½-6:18Όpm Sunset 7:49-7:52pm (based on sea level: 7:43-7:47pm) Candle Lighting (Earliest candle lighting - PLAG) and Havdala times - Israel Summer Time Correct for TT 863 - Rabbeinu Tam (J'm) - 9:12pm 7:10 (6:16) Yerushalayim 8:28pm 7:26 (6:18) S'derot 8:29pm 7:24 (6:17) Gush Etzion 8:28pm 7:27 (6:19) Raanana 8:31pm 7:25 (6:17) Beit Shemesh 8:29pm 7:26 (6:18) Rehovot 8:30pm 7:27 (6:19) Netanya 8:31pm 7:23 (6:17) Be'er Sheva 8:28pm 7:25 (6:18) Modi'in 8:29pm 7:10 (6:18) Petach Tikva 8:30pm 7:10 (6:16) Maale Adumim 8:28pm 7:26 (6:18) Ginot Shomron 8:30pm 7:25 (6:17) Gush Shiloh 8:29pm 7:24 (6:16) K4 & Hevron 8:28pm 7:25 (6:17) Giv'at Ze'ev 8:29pm 7:26 (6:18) Yad Binyamin 8:30pm 7:27 (6:19) Ashkelon 8:30pm 7:16 (6:18) Tzfat 8:31pm 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... 20 Sivan - the day that was almost declared a Taanit Tzibur (public fast day). In 1171ce, in the city of Blois, France, the first of many blood libels against the Jews of Europe was committed and tens of Jews were killed by fire and sword rather than convert. Rabbeinu Tam declared the date as a fast day. Slichot and Kinot were composed for the 20th of Sivan. Almost 500 years later, in 5408-5409 (1648-49ce - a period that became known as TACH V'TAT), 20 Sivan became associated with the pogroms of Chmielnicki, that claimed tens of thousands of Jewish lives and resulted in the destruction of hundreds of Jewish communities. The Council of the Four Lands reconfirmed Sivan 20 as a fast day. 332 years later, On June 23rd, 1982, the Battle of Sultan Yaqub claimed 21 of our soldiers - including Yair Landau HY"D - in the costliest battle of Operation Sh'lom HaGalil. 3 soldiers are still missing - including Zecharia Baumel - from that battle. Not quite Torah Codes, but Lavan... In addition to the four real levels of Torah knowledge and understanding - the plain, straightforward meaning of the text; hints, clues, allusions; Talmudic analysis of the text; and the secrets of Torah - there is also the fantasy level, which is not real, but allows the imagination to have a little good-natured fun. The partial pasuk in the box above contains Lavan's response to Yaakov Avinu when he asked him for Rachel's hand in marriage. Lavan said, better to give her to you another person... On the whimsical, fantasy level, Lavan was talking about this issue of Torah Tidbits when he said TOV (gimatriya 17) TT, referring to the 17th anniversary issue of Torah Tidbits. But seriously folks... The first issue of the OU Israel Center's Torah Tidbits "hit the stands" for Parshat Sh'lach in 5752, on Friday, June 19th, 1992. Sixty photocopies - red and black toner on pale yellow paper were distributed in two shuls - Ramot Eshkol and Nayot - one sheet of paper with a D'var Torah and some stats on one side - a crude graphic of the two meraglim carrying a large cluster of grape, and a schedule of activities at the Center on the other. That very first D'var Torah (later to become known as the Lead Tidbit) is not just a D'var Torah (DT) - it set a tone for Torah Tidbits throughout the years, in more ways than one. The obvious way manifests itself in the many "pushes" for Aliya, in the Chizuk & Idud column, and in the taking of numerous opportunities to tie the mitzva of living in Eretz Yisrael to any and every sedra. Its other tone-setting aspect is the attempt to internalize and personalize the Torah's many messages for all of us today. The basics of the DT are from Maayana shel Torah (Wellsprings of Torah), which has been a wonderful source of SDTs (short Divrei Torah) throughout the years. Here it is: The ARI Z"L says that the mitzva of BIKURIM (note the wording of the pasuk - BIKUREI ANAVIM) is the TIKUN for the sin of the spies. There is much more than wordplay involved here. The sin of the spies involved bringing fruit from Eretz Yisrael back to the people, showing it to them to say how beautiful and bountiful the Land actually is, and then to declare that the people would never survive going there - the people there are too strong, etc. The mitzva of Bikurim involves taking fruits of Eretz Yisrael and bring them to the Beit HaMikdash and then to declare how thankful to G-d the Bikurim- bringer is to live and flourish in Eretz Yisrael. Fulfillment of the mitzva of Bikurim is a remarkable mirror image of the sin of the spies. The spies panicked the people - joy at the prospect of going into Eretz Yisrael was non-existent (at least among the men - with the women we find the opposite as demonstrated by the daughters of Tzelofchad). With Bikurim, joy is not only there - it is "commanded" as part of the complete mitzva - V'SAMACHTA B'CHOL HATOV, and you shall rejoice in every good thing which HaShem your G-d has given to you... The equal but opposite nature of Cheit HaMeraglim vs. Bikurim was underscored by R' Menachem Zemba HY"D of the Warsaw ghetto. Look in the Torah, he said, and see which fruits the M'raglim brought with them. In addition to the famous cluster of grapes, they also brought "from the pomegranates and from the figs". Now look, he adds, at the mishna in Bikurim (3:1). How does one take Bikurim? He goes into his field and he sees (for example) a fig ripening, a cluster of grapes ripen- ing, a pomegranate ripening... The same three fruits. Bikurim are brought from all of the 7 Species; this mishna chooses 3 of them - not 2 or 4, but 3 - these specific three. R' Zemba concludes that the ARI Z"L was "right on the mark" (my words, not his) when he said that BIKURIM is the TIKUN (repair) for the sin of the spies. And here is what we mean by internalizing and personalizing and bringing a DT up to date. This one isn't even subtle. A Jew who lives in Chutz LaAretz who comes (so much nicer to say comes than goes) to Israel for a visit is essentially one of the people sent by Moshe to scout out the Land. He returns from his visit - irrelevant if it's his first or twentieth - and talks with his friends and family. He might not have brought back fruits, since US Health Department frowns on that, but he probably brings figurative "fruits of the Land". And he reports on his trip. So far, so good. But how many returning visitors editorialize about their visit? He many conclude, "it's a nice place to visit but I wouldn't want to live there"? How many tell of their friends in Israel who have a hard time making a living? "Oy, I could never live under those conditions." "You have to be out of your mind to live there." Every one of these comments is real - people say them, or words to the same effect. And each person who says this is putting himself in the EIDA RA'A HAZOT (G-d forbid). Cheit HaMeraglim is sadly alive and well today. And it is still as reprehensible before G-d as it was back then. Okay, not everyone is like that. But do we even have two out of 12 people who speak like Kalev and Yehoshua? Kalev didn't paint a rosy picture and deny the difficulties that the people were to face upon entering the Land. He simply and eloquently said that if this is what G-d wants for us, then we will succeed; just don't rebel against G-d. Every Jew - even those already living here - can be one of the ten or a Kalev and Yehoshua. Which will it be? SH'LACH STATS 37th of the 54 sedras; 4th of 10 in Bamidbar Written on 198 lines in a Sefer Torah (ranks 25th) 10 Parshiyot; 7 open, 3 closed 119 p'sukim, ranks 21st, 6th in Bamidbar 1540 words, ranks 27th, 5th in Bamidbar 5820 letters, ranks 27th, 4th in Bamidbar Sh'lach has shorter than average p'sukim, which explains the drop in ranking for words and letters, yet the rise in rank within Bamidbar indicates that there are sedras with even shorter p'sukim. MITZVOT 3 mitzvot - 2 positives, 1 prohibition Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 20 p'sukim - 13:1-20 [P> 13:1 (43)] G-d tells Moshe to send "people" to "scout out" the Land. ("People" is in quotes because commentaries point to the word ANASHIM and say that it means people of high calibre and repute - on the other hand...) The emphasis in the wording of the pasuk is on Moshe being the one sending the Meraglim, not at G-d's command nor by His "desire". The representatives of each tribe are named and the Torah, further testifies to the high caliber of each man. SDT: Back in Bamidbar, when the Tribal leaders were named, Efrayim and Menashe were identified as the sons of Yosef - within the same pasuk. Here, only Menashe is identified with Yosef, and Efrayim's scout, Yehoshua, is listed 3 p'sukim earlier, without reference to his father. Commentaries note that Yosef had been involved in "negative reports" (against his brothers), as was the scout of Menashe involved in negative reports on the Land. Yehoshua remained clear of the taint of DIBA RA'A and is therefore not mentioned together with Yosef, in this context. And Moshe called Hoshea bin Nun, Yehoshua. SDT: Rashi says that by adding a YUD to Hoshea's name, he was giving him a bracha that he should be saved from the group decision of the other Meraglim. Question: MIMA NAFSHACH (whichever way you want to look at things) - Why did Moshe not "bless" the others scouts similarly? And why would Yehoshua need a bracha when Kalev apparently did not? Whether a Scout will come back with the proper attitude or not was based on each individual's personality, perceptions, and conclusions. That was up to each of the 12 individuals. That's not why Moshe gave a special bracha to Yehoshua. Moshe had a separate fear concerning Yehoshua. He could imagine Yehoshua joining the ten Meraglim in discouraging the People from entering the Land so that Moshe's life would be prolonged. Eldad and Meidad had prophesied that Moshe would die and Yehoshua would lead the people into the Land, Yehoshua heard that and was quite agitated. Moshe's bracha to Yehoshua was to keep Yehoshua honest, so to speak, so that he would not join the "evil advice" for any reason, even one to benefit Moshe himself. Moshe gives the scouts instructions and an itinerary, hoping that they will return with an encouraging report for Bnei Yisrael. It was the time of the ripening of the grapes, Bikurei Anavim. Levi - Second Aliya - 20 p'sukim - 13:21-14:7 The Torah describes the 40-day "tour" of the scouts. When they returned, they reported to the People about the truly beautiful land to which they had been sent. They showed the samples of the fruits they brought back with them. They described the apparent strength of the inhabitants (in an attempt to scare the people). And they mentioned Amalek and other nations (knowing it would have a discouraging effect). Kalev silenced the people and told them that they should go to the Land; "we can do it!". The other ten scouts objected and spoke further against the Land, causing widespread panic among the people. Moshe, Aharon, Kalev, and Yehoshua are greatly troubled by the words of the Meraglim and by the reaction of the people. Kalev and Yehoshua proclaim the good- ness of the Land. SDT: ...and we were in our eyes like grasshoppers (compared to the giants of Canaan) and so we appeared to them. The Kotzker Rebbe and others define two components of the Sin of the Spies from this part of the pasuk. First, that we saw ourselves as small and insignificant, compared with the nations in Eretz Yisrael. Second, that we were concerned about how others perceived us. With G-d obviously on our side (we knew what happened to Egypt and we witnessed so many miracles performed on our behalf), we should not have viewed ourselves that way. And, how others perceive us is their problem, not ours. (In fact, it should often be an asset for us.) Sadly, each of these attitude problems exists in our own time. Notice how the first time the Meraglim spoke to the people, they did not say that we shouldn't go into Eretz Yisrael. They "just" described some of the difficulties we would face and apparently hoped that their report would scare off the people. After Kalev took the microphone, so to speak, and gave a brief but enthusiastic "Aliya pep-talk", the Meraglim dropped the subtle approach and spoke out openly against going into Eretz Yisrael. This is what the Torah described as DIBA RA'A AL HA-ARETZ, Lashon HaRa against the Land. It might be said that people who tell other Jews about terror attacks and other difficulties that we face in Israel are "guilty" of "first-stage" Meraglim-talk. Those who add "you gotta be crazy to live there" or words to that effect, are repeating and perpetuating what is maybe the greatest communal sin in the history of the Jewish People. The sin of the Meraglim created the blackest day on our calendar, Tish'a b'Av. The destructions of the two Batei Mikdash and the various causes of the CHURBAN were "merely" add- ons to Tish'a b'Av. When we totally repudiate - by action, not just by word - the Sin of the Spies, and embrace - by action, not just by word - the righteous behavior of Kalev and Yehoshua, then we can hope for the fulfillment of the prophecy of Zecharya that will see Tish'a b'Av and the other Churban- related fasts become YAMIM TOVIM. Shlishi - Third Aliya - 18 p'sukim - 14:8-25 "If G-d wants us to go there, then we will obviously be able to prevail. Just don't rebel against Him." The people wanted to stone Kalev and Yehoshua for those words. And sadly, there are many Jews today who still don't hear - or want to hear Kalev's words. [P> 14:11 (15)] G-d is "angered" by the people and "suggests" to Moshe that He will destroy them. Moshe argues on behalf of the people. His (main) argument is that other nations will say that G-d did not have the ability to bring Bnei Yisrael into K'na'an, so He killed them in the wilderness. This would be a Chilul HaShem. Moshe then invokes a modified version of the Divine Attributes and pleads for forgiveness for the people. (Part of Moshe's words at this point have been incorporated into our davening.) G-d agrees to Moshe's pleas. (G-d's response to Moshe also becomes part of the Yom Kippur davening.) G-d declares that this is the tenth time that the People have "tested" His patience (so to speak). He promises that the men of this generation will not enter the Land - except Kalev (and Yehoshua). The People are told that Amalek and the Canaanites occupy the valley and that they (the People of Israel) will have to divert towards the Midbar. Compare and Learn Towards the end of last week's sedra, we have the episode of Miriam's talking about Moshe and her punishment for her relatively mild transgression of LASHON HARA. Commentaries point out the juxtaposition of the episode of the spies. There is more to this than "simply" two examples of Lashon HaRa, one about a person and one about Eretz Yisrael. There are important elements and details to be learned one from the other. For example, it is not just the speaker of Lashon HaRa that transgresses. Those who listen to LH passively, without objecting, those who accept the LH as truth - they too transgress. The Sin of the Spies was not restricted to 10 people. Thousands of those who heard what was said and accepted it, and panicked because of it, they too were guilty. And they were punished, as we know. Translate this into our time. It is not enough for one to refrain from bad- mouthing Eretz Yisrael, one cannot stand by idly when others do it. Kalev jumped up as soon as he heard what the Meraglim said. He did his best to repudiate the words of the Meraglim and then made his own impassioned pitch for Aliya. We must not "put down" Israel, its people, life here, etc. We must object when others do. And one should avoid saying something negative even in a joke. (Just as, "I was only joking" does not mitigate Lashon HaRa about another person.) One commentary turns the question of juxtaposition around. Something has to follow something else in the Torah. Going to ask about every two things that come together? He answers based on the explanation of the function of the parsha that is bracketed with the backwards NUNs (in last week's sedra). It was to separate between tragic episodes. If so, then why not separate between the episode of Miriam and that of the Spies? Answer: To note the parallels. R'vi'i - Fourth Aliya - 27 p'sukim - 14:26-15:7 [P> 14:26 (20)] The Torah elaborates upon the devastating pronouncement by G-d. The People shall roam in the Midbar for a number of years equal to the number of days of the spies' trip. Clarification: The Sin of the Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt. The total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40 years (less a few days). So the punishment is really for less than 39 years, not 40. The answer is that the Sin of the Spies is the culmination of the "angering" of G-d. We can say that it began back at the Sin of the Golden Calf (or even before that - we "complained" when were hardly out of Egypt). We might say that the 40-year punishment is retroctive to Cheit HaEigel (or earlier). The people deeply regret their behavior and NOW decide to enter the Land immediately. Moshe warns them not to, because G-d no longer wants them to do so (at this point). Some of the people went anyway - without the protection of the Aron, so to speak - and are defeated and repelled by Amalek and K'na'an. [P> 15:1 (16)] The Torah next sets down the details of the flour and oil offering and libation of wine that are to accompany most korbanot. It is important to note the context of these laws. Right after being told that the older generation (males) will not enter the Land, G-d comforts the people by teaching procedures that will apply in Eretz Yisrael, specifically mitzvot that are to be "pleasing to G-d" (and even though they are commanded elsewhere). It is as if G-d says, "Don't be too dismayed; your children will live in Eretz Yisrael and will serve Me in the Beit HaMikdash" in this special way. Note also that the Aliya-break comes in mid-topic, leaving us, at the break, to ponder and savor the fact that we will yet bring about REIACH NICHOACH LAHSHEM. Chamishi - Fifth Aliya - 9 p'sukim - 15:8-16 The details of the MINCHA & NESECH are completed in this portion, finishing with a reiteration and emphasis on the equality of Torah law for all Jews. Furthermore... It seems obvious that this area of mitzva was purposely put here in the aftermath of the Sin of the Spies. There are at least two other places in the Torah where the topic is presented, where the mitzva is counted, and where it fits well in the context. It seems superfluous here except as a message for the post-Meraglim period. Note also, that it is not merely a mitzva that will apply in Eretz Yisrael, but one that is part of the Beit HaMikdash service. Shishi - Sixth Aliya - 10 p'sukim - 15:17-26 [P> 15:17 (5)] Mitzva of Challa is presented [385,A133 15:20]. MitzvaWatch Two major aspects of this precious Mitzva are: It is performed with THE essential food of humans - as in, Bread is the staff of life. This elevates the mundane physical necessity of food to a spiritual level. Which, by the way, fits the idea of "Man does not live by bread alone". This idea, presented in the beginning of Parshat Eikev, referred to the Manna as that which indicated to the People that it is "by the mouth of G-d, that man lives". That being so during the years of wandering in the Midbar, the concept continues in perpetuity via the mitzva of CHALLA and the other mitzvot associated with bringing bread to our tables, as well as washing for HaMotzi, HaMotzi and Birkat HaMazon. Secondly, the fact that we are to give Challah to a Kohen - specifically after most of the work has been done, meaning that we give Challa from ready-to-pop-into-the-oven dough and not the raw produce of other gifts to the Kohen - indicates that it is not merely the gift that is significant, but the service to the Kohen that we perform that is important as well. Challah is one of the Mitzvot that our Sages have kept active by rabbinic decree since the destruction of the Beit HaMikdash, so that its practice and lessons should not be lost to us. Furthermore, Challah is rabbinically required in Chutz LaAretz, although the Torah introduces the mitzva with, "with your coming to the Land". This too helps keep "Torat Challa" alive among the Jewish People. Often, reciting and learning appropriate Torah passages is sufficient to remember a "suspended" mitzva. Not with this one. Our Sages wanted actual performance of the mitzva to continue. [S> 15:22 (5)] Next the Torah presents the details of the Chatat (sin offering) of the community (in cases where the leaders of the community inadvertently misled the people (in Avoda Zara related matters.) Here again it seems obvious that this topic is brought up because of the Sin of the Spies. This mitzva is not counted here, but it certainly conveys G-d's attitude (so to speak) about Cheit HaMeraglim. We recognize that sometimes our leaders must bear the responsibility of leading us astray (but not always - often we must be accountable and not claim that we were just following orders). The ideas (and text) here form part of our Yom Kippur service. Sh'VII - Seventh Aliya - 15 p'sukim - 15:27-41 [S> 15:27 (5)] On the other hand, many times each individual must be accountable for his own actions; we cannot always blame our leaders. The Torah in this portion discusses the Chatat of the individual. These offerings are appropriate only for inadvertent violation; intentional violation (idolatry is implied) is punishable by KAREIT (excision, being cut off...), and is atoneable by other methods. Following Cheit HaMeraglim and preceding the episode of the wood- gatherer, the Torah presents us with both types of Chata'ot - communal and individual. These topics are dealt with (and counted among Taryag) elsewhere. Again, we are seeing (perhaps) an example of repeating something in a specific context or juxtaposition to a story in order to make a point and deliver an important message to us. [P> 15:32 (3)] The Torah next tells us of the wood-gatherer (Tradition identifies him as Tz'lofchad) who was locked up pending details from G-d as to how a public desecrator of Shabbat is to be executed. (That it is a capital offense was already known.) [S> 15:35 (2)] G-d's command was to stone the violator. And so it was done. [P> 15:37 (5)] The final portion of the sedra is the third passage of the Sh'ma - the portion of Tzitzit. It contains the mitzva to put Tzitzit on the corners of a four-corner garment [386,A14 15:38] and that one of the strings of each corner should be dyed t'cheilet, the special blue dye. (Some say half a string, which becomes one of 8; some say one string, which becomes 2 of 8; and some say 2 of the 4 strings, which become 4 of 8 when tied.) Our Sages went out of their way to involve us in the mitzva of Tzitzit - with Talit Gadol and Talit Katan - although we could technically not be required to fulfill this mitzva because our regular clothing (today) does not usually have four corners. Perhaps they did so because Tzitzit is not merely a mitzva that we "perform", it is a mitzva that we wear. It is an integral part of our everyday lives. It is part of our Jewish uniform. What a shame to be without this inspirational mitzva because the style of clothing has changed and we no longer wear 4-cornered garments. To clarify: If a man wears a four- cornered garment, he is required by Torah law to tie tzitzit on the corners - however, the Sages require us to wear a four-cornered garment in order to be obligated to fulfill the mitzva of Tzitzit. Furthermore, the Torah links the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit (and/or the P'til T'cheilet) serve as a reminder of the Jew's all-encompassing commitment to G-d. This is followed by the warning not to follow the evil temptation of the eye (mind) or heart (emotion) [387,L47 15:39]. The Torah then reiterates the importance of belief in G-d in general, and in His having redeemed us from Egypt, in particular. Thus, the twice daily recitation of the Sh'ma constitutes the fulfillment of the mitzva to remember the Exodus "all the days of your life", in addition to its own mitzva, the saying of Sh'ma. It follows that when one recites the Sh'ma, one should have specific KAVANA at the end of the third passage to fulfill the mitzva to remember the Exodus all the days of our lives (which, if you remember the Mishna borrowed by the Hagada, KOL Y'MEI CHAYECHA teaches us that the mitzva applies in the daytime and at nighttime. The Hagada uses this Mishna to explain the fact that the mitzva of Hagada is at night. But the Mishna itself was discussing the third passage of Sh'ma and justifying its being recited at night too, even though Tzitzit is a daytime mitzva.) These last 5 p'sukim, Parshat Tzitzit, are/is reread for the Maftir. Haftara - 24 p'sukim - Yehoshua 2:1-24 Paralleling and contrasting with the sedra, the Haftara tells us of two other spies (Kalev and Pinchas, according to Tradition - they are not named in the text) who were sent by Yehoshua into Yericho. Rahav, who had heard of the wonders that happened to the People of Israel, protects the spies from the men who are searching for them. In exchange for her protection, Rahav receives a promise that she and her family will be spared when the Israelite army attacks the city. Tradition tells us that Rahav subsequently became a sincere convert to Judaism and the wife of Yehoshua. In one case, Spies were our undoing. In the other, they served a very positive function. Ironic. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 479 The 90 day wait for a widow or divorcee to remarry (based on Shulchan Aruch, Even HaEzer 13) Any woman who has been divorced or whose husband died must wait 90 days before she can get married again. This prohibition includes that she may not be betrothed halachicly during this period. (we are not speaking of what in our circles is called an engagement; this is not a halachicly recognized betrothal although it may have other halachic implications.) The 90 days do not include the day of death, nor the day of divorce, and also do not include the day of remarriage, so there are actually 92 days in all. The 90 day period allows others to see whether or not she is pregnant; if she is, we know that the father of the child is her first husband. A situation arose where there were witnesses that she had been divorced and they do not remember the date of the divorce. When does the 90-day period begin to run. She claims a date certain when she was divorced, but she cannot produce her bill of divorce (get). There are authorities who maintain that she should be believed if there are no witnesses to the contrary. If there turns out to be a question raised regarding the validity of the get, and the rabbis decide that she requires another get, the time period begins with the writing of the first get; it is assumed that her husband will not approach her thinking that she is divorced from him. Although there is authority that the waiting time begins from the time that the second get is written. If at the end of the 90 day period we see that she is not pregnant this indicates that when she becomes pregnant it is from the second husband. This assumes that on the 90th day after her husband died or divorced her she will be showing that she is pregnant. During the 90 days she may become engaged to her future husband but not an official erusin. The 90-day period also does not include the day when she was given her get (divorce). The 90 day waiting period includes women who cannot now give birth such as a minor, or an old woman, or a woman who is barren, or a woman who was divorced from a betrothal and before marriage, or who became widowed from a betrothal, or miscarried after the death of her first husband. It also includes all those situations where the woman cannot be pregnant by her first husband who has been overseas for over a year, or in prison for over a year, or he is impotent. If Sara became pregnant by Reuven and while pregnant she married Shimon and now Shimon divorced her, and she now wants to marry Reuven, she must wait 90 days from the divorce. If a person remarries his wife they need not wait any period from their previous divorce. The situation where a minor girl was married off by her mother or older brothers and she cancelled the marriage, she need not wait this 90-day period to marry someone else. A woman who used contraceptives need not wait the period. Similarly a girl who was raped or seduced need not wait the 90 day period. A girl who was promiscuous need not wait the period. If a minor girl married a man whom she was not permitted to marry and when it is discovered, Beit Din may order the husband to divorce the wife, she need not wait to remarry. If a man betroths her during the 90-day period, he is excommunicated and he is compelled to divorce her. If he is not a kohen he may remarry her after the 90 day period. If he is a kohen he must divorce her and cannot remarry her; but some of the codes permit him to continue to be married to her since some of the codes do not require a husband to divorce his wife if he did not wait the 90 day period. If the husband did betroth her but left immediately without being alone with the bride and did not return for a prolonged period thereafter, he need not divorce her. He may be compelled to take an oath that he will not return to her house until the 90 day period has terminated. In all of these situations it will become clear whether she is pregnant from her prior husband. The Sages decreed that a man should not betroth or marry a woman who is pregnant from another man, or who is nursing a child from a prior man. This waiting period ends when the child reaches the age of twenty-four months on the Jewish calendar. The day of the child's birth is not counted in this period. If there is a leap year the extra month counts as a full month. However, if the child dies before the 24 month waiting period, she may remarry now. If a man married a pregnant woman or a nursing woman during the aforementioned period he is to be excommunicated unless he gave her a bill of divorce (a get) and departed from the community on a permanent basis. This applies even if he is a kohen who cannot remarry her, he must divorce her and pay her the sum stipulated in the ketuva. If he is not a kohen, he may remarry her after the twenty-four month period has expired. If she makes a claim for the settlement under her ketuva, he must pay it. A widow who was nursing her child may claim that she will not nurse the child unless she gets paid by the husband's estate for so doing. She may simultaneously claim the amount of her ketuva from her husband's estate. This in spite of the fact she may not get married until the end of the twenty-four month period. She may claim her ketuva whether or not she nurses the child. There is also a small chapter following this chapter which deals with the situation where a man is in a state of official mourning according to the halacha for the death of his wife or another close relative. The author of the Shulhan Aruch says that this is covered in another volume of Shulhan Aruch, that is Yoreh De'ah chapter 392. Aruch haShulhan gives a summary when he states that the Tur (R. Jacob ben Asheri) wrote that it is prohibited for a man to betroth during the 30-day period of mourning and if a man has minor children and there is no one to take care of them, he may marry even during the shiva period, but he may not cohabit with her until after the 30-day period is over. If he has no children and has not fulfilled his obligation to procreate, he is prohibited to marry during shiva, but may after shiva. Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari To Spy out the Land [4] The aftermath of the rejection of the Land by the spies and by the people of Israel was not only the punishment of 40 years wandering in the desert and the death of the whole generation (adult males). This aftermath was furthermore of great spiritual and religious significance, expressed by Moshe's prayer of intercession and the commandment of the two mitzvot, libations/nesachim and tzitzit. In addition to prayer in the sense that we see it, Moshe has, as it were, a disputation with G-d, one that is not only free of any personal interest but is solely for the benefit and protection of Israel. Surely, only the most modest of men could act thus on behalf of people who consistently revolted against him? "When Israel sinned with the Eigel, Moshe beseeched G-d, when they sinned with their complaints (Bamidbar 11:1-3), Moshe prayed for them, and when they sinned with the meraglim, Moshe spoke up" (Tanchuma, Korach 4). These prayers should not be understood as questioning or challenging G-d, but rather as a justification for mercy and forgiveness. At first glance, Moshe's prayer here seems to be a repetition of his intercession for Israel after their sin of the Eigel. Careful review of the text and the commentators, however, soon shows significant changes that highlight the difference between the sin of idolatry and that of rejection of the Promised Land. Idolatry is a mistake of the intellect and so may be rectified by study and comprehension, whereas ingratitude is a character flaw. The rejection of the Promised Land by Israel was a conscious and understood revolt against G-d who had redeemed them from Egypt and miraculously sustained them in the desert. At chet ha'eigel, the vast majority of Israel merely permitted the sin but did not commit it, so that only about 3000 people were killed and the punishment of the remainder was postponed for generations (Shmot 32:28;33). Here, the whole nation wept over the dangers of inheriting the Land and refused to take possession of it, so the punishment was immediate and that whole generation had to die. There Moshe had asked to be wiped out of G-d's book when He wanted to destroy Israel and make a new nation from Moshe's descendants, while here Moshe makes no comment to the same divine intention. Perhaps this was because the sin of idolatry justified a destruction of the whole people, which Moshe was prepared to oppose even at the cost of his life. Regarding the sin of meraglim, the nation could easily have been reconstructed from the descendants of Moshe and then after 400 years the Abrahamic promise could be realized. Against this there was no necessity for Moshe's sacrifice. At Sinai, G-d Himself taught Moshe the 13 Divine attributes; "and G-d passed by before him and proclaimed, 'G-d, merciful and gracious, long suffering and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity, transgression and sin'" (Shmot 34:6-7). Here, Moshe brings into prominence the essence of those attributes that are the path for forgiveness, with an introduction that in itself is surely memorable. "'Let the power of my Lord be great': All the miraculous and mighty power which You have shown up till now in Egypt and in the desert, does not reach up to the greatness in which Your Strength would appear if, in the face of such defection by Israel, You are nevertheless of enduring patience and full of love lifting away iniquity and revolt. The heathens regard the strength and power of their gods in their power of destruction, while we understand the strength of G-d in His knowledge that creatively changes opposition into the happiest agreement with His plans and in the course of time, fans them to open the way for T'shuva" (S. R. Hirsch). "The punishment of one year for each day seems to us to be excessive, yet it was G-d's mercy in reply to Moshe, to grant a period of 40 years for the sentence to be carried out" (Akeidat Yitschak). At Sinai, Moshe based his prayer against Israel's destruction on two separate claims or concepts; neither of them it should be noted, was a mitigation of their wrongdoing. Firstly there was the consideration of the reactions of the Egyptians who would see in the wiping out of that whole generation, a weakness of G-d, His inability to lead Israel into the Promised Land. Secondly, there was the Zechut Avot, the promise made to the Patriarchs of the eternal nation and their Promised Land. However, here he could not use zechut avot "argument" since Israel's sin was a rejection of that Promise, so he could only argue that the nations would say that here was proof that G-d was weak and powerless; this would a Chillul Hashem. "G-d created Man so that he should recognize Him as his Creator and give thanks to His Name since His is the power to reward or punish him. If He would wipe out Am Yisrael then the nations would forget His miracles and His redeeming actions to which Israel bear witness and so the whole purpose of the creation would be abrogated" (Ramban, D'varim 32:27). "The destruction of Israel would work against the enlightenment of the nations of the world which was one of the purposes for which Israel was chosen. The two cultured nations of that time, Egypt and Canaan, had received some idea from the national history of Israel of the All-Mighty G-d with free power over everything to direct the world for the salvation of Mankind and for Justice. With the Exodus, He had proclaimed war against their gods of force and tyranny which are a denial of the just and merciful G-d. The denouncement of Israel would therefore reverse one of the intended effects of the Exodus and strengthen the nations in their denial of His supreme overpowering Might" (S. R. Hirsch). In the haftara of Parshat Para, Yechezkiel sees the redemption as coming not because of T'shuva of Israel and not because the appointed time has come but rather because of the Chilul Hashem brought about by Israel's continued living in the golah which, as it were, shows His inability to redeem us. "And G-d said: I have forgiven in accordance with your words, and the whole world will be filled with the Glory of G-d" (Bamidbar 14:20). MISC section - contents: [1] Vebbe Rebbe [2] Candle by Day [3] Wisdom and Wit [4] From Aloh Naaleh [5] Parsha Points to Ponder [6] Portion from the Portion [7] From Machon Puah [8] Pirkei Avot [9] MicroUlpan [10] Torah from Nature [11] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: In my yeshiva, one of the madrichim is the middleman for a laundromat. He usually keeps a ledger of how much we owe, and we usually pay after they return the laundry. He then crosses out the entry in the ledger. Recently I used the system and am sure that I paid but he didn't erase the debt (I think it was not around when I paid). He is sure I did not pay. Must I pay a second time? I am asking this with my madrich's blessing. While we may work things out on our own, we want to know the halacha. Follow-Up Questions: 1) When one incurs a debt to the madrich, does he sign to this on the ledger? 2) Does the madrich have a policy that one who owes the money must make sure himself that the debt entry is erased? 3) Did anyone see you incur this debt or admit to it prior to your claim that you returned the money? 4) Does the madrich get paid for this service? Response to Follow-Up Questions: 1) There are no signatures; we trust him to record things accurately, and he trusts us not to deny it; no. 2) There is no stipulation about the erasures. He usually takes care of it quickly. 3) We do not think that anyone saw me incur the debt. 4) He does not get paid. A: We cannot give a formal ruling on a monetary case without hearing the two sides present their cases more formally, but we will give our opinion of what halacha says about such a case. We will not address all the possibilities of what if your answers had been different. Your answers make the matter relatively straightforward. There is a machloket in the Gemara (Bava Kama 118a) whether a plaintiff who is certain a defendant owes money can extract money when the defendant is unsure. We rule that he is not required to pay (Shulchan Aruch, Choshen Mishpat 75:9). However, if there was a definite debt at some time, the plaintiff is sure it still exists, and the defendant is unsure if he paid, the defendant must pay (ibid.). However, when the defendant is confident that he does not owe money, he is exempt from paying, whether he claims that he never incurred the debt or he says that he paid it back. This is the case even if there are witnesses that he once owed the money and he relies on an unproven claim that he paid back (Shulchan Aruch, CM 70:1). If a lender wants to make sure that the borrower cannot claim he paid, he has a few options. He can tell the borrower that he must pay in front of witnesses (ibid.). Better yet, he can draw up a shtar (contract). Then the borrower either has to have the shtar ripped up when he pays, make sure witnesses of the payment are available, or have a valid receipt drawn up. In your case, there was no IOU or contract of any sort (or even witnesses). Therefore, it is clear that you are not obligated "straight out" to pay money. This being said, when it is one person's word against another's, the defendant must make a rabbinic level oath (known as a shvu'at heset) that he does not owe the money (Shulchan Aruch, CM 75:7). Since the longstanding minhag of batei din is to not administer oaths, beit din has the authority to impose a compromise in which the oath is "redeemed" with a minority but more than symbolical payment of a percent- age of the money claimed. This is especially true in a case like this where your madrich's claim is not something you would dismiss as a ploy to extract payment, but a sincere belief with reasonable grounds that you do owe money. We would add that it seems somewhat morally problematic for people to make free use of your madrich's efforts on the group's behalf and leave him possibly losing out money (either of you could be remembering wrong) when there are questions of this sort. While he might want to protect himself better, the right thing for you would be to pay at least most of the money. [2] Candle by Day People sometimes tend to overlook the possibility that an artist's reluctance to give an encore might stem from his desire not to spoil the good impression he has made. 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] Wisdom and Wit by Shmuel Himelstein A certain man came to R' David of Skver and complained that his son-in-law was ascetic to the extreme: fasting for days on end, immersing himself constantly in a mikveh, and seeking out all types of bodily afflictions for himself. At the same time, the young man was lax in performing many of the mitzvos. R' David summoned the young man to him and asked him to explain his actions. "Rebbe," the young man told him, "I am simply following the way of great leaders of our people throughout the generations." "If you want to follow their way," said R' David, "you must first NOT do that which they didn't do. Only after you have achieved that should you try to emulate that which they did do." ### R' Avraham (the Second) of Slonim pointed out: "It is easy for a person to be subservient to someone who he acknowledges as being greater than he. It is even easy to be subservient to a person who one feels is less than he, because here the person feels that by doing so he is able to demonstrate how humble a person he is. What is difficult is to be subservient to a person who one feels is his equal." 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 permission [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively Am Yisrael accepted the report of the meraglim and rejected a gift from G-d, Eretz Yisrael. They rejected HaShem's direction of the world and of their destiny. The meraglim were killed by "a plague before G-d" (Bamidbar 14: 37) and the nation was sentenced to wander in the desert, until they died off. Only the next generation would inherit the land. "Because you did not believe in Hashem, your G-d" (D'varim 1:32) summarized Moshe, Am Yisrael was not allowed to enter the "good land". After the punishment decree, a small group realized their mistake and decided to enter Eretz Yisrael, to conquer the land. Moshe told them not to proceed because the opportunity had passed, and now "G-d is not in your midst" (Bamidbar 14:42). They attempted to approach the Land anyway and the Amaleki and the Cnanani slaughtered them. Amalek is mentioned 3 times in Torah (Sh'mot 17, Bamidbar 14, D'varim 25). Each time, prior to Amalek's appearance and attacks on Am Yisrael, the Torah tells us that either we did not "fear G-d" or that "G-d was not in our midst". Am Yisrael was not willing to believe that they/we are capable of fulfilling our mission, or that G-d has really been behind the scenes of history, directing it. We need to accept HaShem in our midst and act at the appropriate times - not with a "delay switch". In our generation - rising from the annihilation of the Holocaust - the State of Israel was re-founded. Yerushalayim was returned to its people. One million Jews, who did not necessarily know what it meant to be Jewish but still remembered that they were Jewish, chose to come home to our inheritance. Israel - a state of 7,000,000 people today - is one of the major industrialized innovators, a stable economic force in the world. Currently, the majority of Jewish children live in Israel; it has become the country with the largest Jewish population. In the coming generation - for the first time since the time of Bayit Rishon - Israel will be home to the majority of the world's Jews. Israel is the stage center of Jewish history. Do we, the Jewish people, acknowledge all these great miracles that G-d has bestowed upon us during this most miraculous of time periods in Jewish history? Do we accept the responsibility that has been put on our shoulders at this time: to accept our inheritance and live according to that blueprint designed for us and for our land? Do we / will you come home to build that land properly now, at the correct time, or will we / you be on a delay switch - and miss the opportunity? Akiva Werber, Elazar 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 [5] Parsha Points to Ponder - SH'LACH 1) Why does the Torah identify Menashe as part of the tribe of Yosef (13:11) and after not doing so when relating the spy representing the tribe of Yosef's other son, Efrayim (13:8)? 2) Why does the Torah suddenly begin teaching laws of sacrifices after the spy debacle? 3) Yehoshua and Kalev report that THE LAND IS VERY VERY GOOD! IF HASHEM DESIRES US, HE WILL BRING US TO THIS LAND AND GIVE IT TO US, A LAND THAT FLOWS WITH MILK AND HONEY (14:7-8). Shouldn't they have mentioned that the land flowed with milk and honey right after declaring that it was very good? Why is the explanation regarding how and why it is good separated from that statement? Suggested Answers Ponder the questions first, then read here 1) The Chizkuni answers that since Yosef, himself, spoke negatively about his brothers (see B'reishit 37:2) and the spy for Menashe was about to speak negatively about the land of Israel, the Torah linked them to one another. Since Yehoshua, the spy for Efrayim, was not going to speak negatively about Israel, he was not linked to Yosef in this context. 2) The Seforno explains that until the sin of the golden calf, sacrifices were effective without flour offerings and wine libations accompanying them. Once the Jews sinned with the golden calf, they were on a lower spiritual level and flour and wine was required to empower public sacrifices to atone. Private offerings, however, were still effective alone. However, once the Jews accepted the negative report of the spies, they dropped even further spiritually and now had to be commanded to use flour and wine to enable even their private offerings to accomplish their goals. 3) The Netziv teaches that Israel is different than all other lands. In other locations, the natural resources dictate the benefits of living in that land. If there is a natural resource there then people will benefit from it. In Israel, while there might be natural resources such as milk and honey, we have to first merit G-D blessing us with the right to enjoy those benefits and only then will he enable us to do so. Thus, Yehoshua and Kalev first mention G-D's special relationship with the land and the need for Him to okay the resources to benefit the inhabitants and only after clarifying that this is how it works, does it mention the resources which contribute to making it a special 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] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il HEBRON & TZO'AN Tanis, in Greek or Djanet in Egyptian was located on Egypt's Nile Delta, northeast of Cairo. It was Ancient Egypt's political capital for more than 350 years between the 11th and 8th centuries BCE during the 21st and 22nd dynasties. It was a large and rich city and housed one of the largest temples ever built in Egypt. Royal riches discovered during World War II are in many ways more spectacular than those seen in the tomb of Tutankhamun. The treasures are one of the greatest archaeological discoveries of all time, but because they were discovered during World War II, and published only in French, remain virtually unknown to the general public. Even today, visitors to the Egyptian Museum in Cairo gather around Tutankhamun's gold mask and gawk, but walk right past the room in which the treasures of Tanis are displayed. What does all this have to do with this week's portion? Tanis, according to the Targum on verse (13:23) was the city Tzo'an mentioned in our portion. The portion tells us about the episode of the 12 spies sent to explore the land of Israel in preparation of conquest. On relating the route taken by the spies, the verse states: "On the way through the Negev they came to Hebron where they saw... descendants of the Giant. Hebron had been built seven years before Tzo'an in Egypt". The verse tells us that Hebron had been built seven years before Tzo'an. Why does the Torah tell us this information about Tzoan? What does it add to our understanding of the episode of the spies? According to Rashi this verse is coming to sing the praises of the land of Israel. Hebron is rocky terrain, that's why it was chosen as a burial site. And Egypt is recognized as a beautiful land as the verse says in B'RESHIT (13:10) "... like G-d's own garden, like the land of Egypt." Tzoan was a city that probably was familiar to the Jews who had lived in Egypt. It was the choicest part of Egypt, where kings lived (ISAIAH 30:5). Even so, Hebron was seven times nicer then Tzoan. (Rashi reads the verse not that Hebron was built seven years before Tzoan, but rather that it was seven times better then Tzoan.) Another explanation is brought by the CHIZKUNI. Although Hebron was an ancient city and the giants had been living there for a long time, they hadn't died out yet. The verse is coming to contradict the complaints of the spies - "A land that consumes its inhabitants" (13:32). If that were the case these giants would have died out a long time ago. All the commentators point out that this verse is to show how special the land of Israel is, and how the spies overlooked all this. May we today overlook the hardships of living in Israel and see only the beauty. For all of you who haven't gotten tired of leeks yet - here's another recipe for leeks, this time for cooked ones. In last week's portion the nation wished for the leeks they had left behind in Egypt - so since we talked about an Egyptian town this week, Tzo'an, the recipe uses those leeks from Egypt. Anyway leeks are low in saturated fat, sodium, and cholesterol and high in Vitamins A, C, K, Folate, Manganese, Dietary Fiber, Vitamin B6, Iron and Magnesium. CHATZIR - LEEKS (called LUF or K'RISHA) 1 kilo leeks 2-3 cloves garlic 15 g. sugar 60 ml. oil 1 lemon salt Wash and check the leeks carefully to remove any dirt or bugs. Trim the root ends and cut off the tough green part of the leaves. Cut the rest into 2 cm pieces. Saute the garlic and sugar briefly in hot oil, until the sugar becomes slightly caramelized. Lower heat. Add the leeks. Stir to color them lightly. Sprinkle with lemon juice, salt, and enough water to cover them. Simmer over very low heat until the leeks are tender and the liquid is reduced (about 10-15 minutes). May be served hot or cold. [7] from Machon Puah Can Anyone be Saved? We will continue this week with our discussion of the halachic permissibility to perform a reduction in a multifetal pregnancy where we are concerned that unless we reduce some of them then they will all die. We have seen that Rav Yitzchak Zilberstein used several Talmud sources that dealt with the question of whether it is permitted to kill one person to save others. He brings in another scenario mentioned in the Gemara (P'sachim 25b), the governor of a city told Reuven to kill Shimon, otherwise he will kill Reuven. Reuven did not know what to do so he asked Rava. Rava answered "Why do you think that your blood is redder than his, maybe his blood is redder than yours." Meaning that one cannot decide who to sacrifice and therefore cannot kill another to save himself. However, there are opinions that this is the case where either Reuven or Shimon will be killed, in such a case we cannot decide who to kill. But in a case where both Reuven and Shimon will die, then the law is different. If the governor were to say to Reuven, Kill Shimon or I will kill both of you, then Reuven is permitted to kill him, since by killing him he is not saving one over the other, but saving one in place of nothing. However, in the case where the gentiles threaten to kill an entire group of Jews unless they surrender one innocent individual, they cannot give over one person even to save everyone. Those that allow Reuven to kill Shimon if they would both die, explain that this case is when some of them may be able to escape, and therefore we cannot kill some to save the rest, since the rest may be saved anyway. But if it is clear that they will all be killed then it is permitted to sacrifice one to save them all. Rav Zilberstein gives the example of seven people traveling on a boat that is threatened to be drowned by a storm, the passengers can choose three people by drawing a lottery and they can be thrown overboard to lighten the load and save the others. However, there are opinions that disagree with both of these cases and say that, due to the severity of the prohibition of murder, it is always forbidden to kill one person to save others. But Rav Zilberstein argues that in a case where it is definite that they will all die, then all would essentially agree that we are permitted to kill one person to definitely save the others. Accordingly, it is permitted to reduce the number of fetus in order to save some of them. The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 1-800-071111 in Israel or in the US 718-336-0603. website: www.puahonline.org [8] Pirkei Avot Perek 3 R. Chananya b. son of T'radyon said, If two sit together and interchange no words of Torah, they are a meeting of scoffers... but if two sit together and interchange words of Torah, the Divine Presence abides between them... This mishna is not necessarily talking about two people who sit together and waste their time in idle chit-chat or other non-constructive activities, either separately or together. It can even be talking about two people sitting together, each engrossed in Torah learning on his own - but they do not EXCHANGE words of Torah (as the English translation above indicates). This too, the mishna says, is a MOSHAV LEITZIM. How can a Jew studying Torah be together with another Jew and not share an SDT (at least). [SDT is a Short D'var Torah.] It should happen even when one person briefly meets a fellow, even if they are not sitting together. Earlier this evening (Tuesday, June 9th, if you need to know), I was walking in one direction and a fellow shuk-shopper (we weren't in the shuk) was about to walk past me when he asked if I had a moment for a short "vort". In last week's sedra (B'haalot'cha - this week's for some TTreaders), Bamidbar 12:10 to be specific, we read: "When the cloud lifted from the Tent, Miriam was leprous, white like snow; When Aharon turned to Miriam, she was leprous." Seems redundant to say twice that Miriam was stricken. It can be explained thusly: The first time, the Torah was describing Miriam's physical condition. After Aharon HaKohen sees her - and declares her condition of TZORAAT, then her condition is halachic. The words chosen by Targum Onkeles for the two references to Miriam's condition bear this out. Believe me that the exchange of this D'var Torah was faster than it took you to read it. I include in here for several reasons: It's a good point on something that slides by most of us without noticing. (That's two reasons.) It is a token SDT for people in Chutz LaAretz who are a week behind us in Parshat HaShavua. And it was a nice illustration of the healthy desire of one Jew to share Torah with another. That's at least part of what this mishna is teaching us. And by including it here, it further shares this one fellow's vort with all who are reading these words. [9] MicroUlpan Ladder: An often portable structure consisting of two long sides crossed by parallel rungs, used to climb up and down. Hebrew: SULAM. Side rail: ZAKEF. Rung: CHAVAK (use 2 VAVs without vowels). [10] Torah from Nature Numbat Small marsupial, SW Australia, also known as the marsupial anteater... resembles a squirrel in size and general appearance, but is adapted for eating insects - almost exclusively termites - with a pointed snout and a long, cylindrical tongue covered with a sticky secretion. The body is brown with white transverse stripes and the tail is bushy... live in eucalyptus... The numbat stands out among Australian mammals in being exclusively diurnal, meaning it sleeps by night - in a den in a hollow log. Like other marsupials, numbats give birth to very undeveloped young, which crawl to the mother's teats and remain attached to them for several months; unlike most marsupials, however, numbats do not have pouches... nearly extinct... Only one known species... From the fact that a numbat is a marsupial, but has no pouch, we must redefine marsupial - pouched mammal will not suffice. Most marsupial species do have pouches, but some don't. Marsupials are non-placental. The give birth to very immature young who undergo further development. [11] Divrei Menachem Sh'lach incorporates the command to attach Tzitzit (fringes), including a blue woolen thread, to the four corners of our garments. The Hebrew for the color of the thread is T'CHEILET, its exact nature being the subject of much dispute. Our rabbis tell us that, "T'cheilet is similar [to the color of] the sea; the sea to the sky; and the sky to the Throne of Glory (Menachot 43b). "But surely", we ask, "the sea only reflects the blue color of the sky, and once we peer from above, the sky appears black? And is not the Throne of Glory but a metaphor, an abstract (colorless) concept alluding to the higher spheres? Rav Nebenzal explains that the impressions of blue that we imbibe from the sea and the sky are figurative of the false sense of reality that we have of our world. For the Techeilet to achieve its purpose of inspiring us to keep Hashem's commandments, we need to see beyond to the inner essence implied by the concept of Kisei Hakavod. For T'CHEILET is linked to the Hebrew word TACHLIT, meaning the higher purpose of the Creation. And since this world is a reflection of the higher worlds, the Tzitzit thus require us to see everything not from the immediacy of our warped perceptions but from the stance of the spiritual "roots" of all of reality. Shabbat Shalom, Menachem Persoff Towards better Davening and Torah Reading Vayomer... Looking at the 3rd passage of Sh'ma qualifies for both davening and Torah reading...v'a-mar-TA (accent on the last syllable). AL TZITZIT HAKANAF (pause) P'TIL T'CHEILET. Because of the pause, it is not a good idea to kiss the Tzitzit when saying the word Tzitzit. One should hold them (some hold all four, others only the front two), but save the kiss for the end of the passage. v'na-T'NU (or v'na-S'NU) - the SH'VA under the TAV is NA and begins the second syllable, not finishes the first. uz-char-TEM and tiz-k'RU with the Z sound of the ZAYIN, not an S sound, which comes more naturally because of the CHAF and KAF that follow the ZAYIN and because we usually say the SH'MA quietly. In these cases, the meaning of the words change if we say us-char-TEM or tis-k'RU. When the word OTO follows a word ending in a MEM, we should be careful to pause briefly between the words so that it doesn't sound like MOTO (his or its death). Parsha Pix As is typical, the PP contains some straightforward items and some wordplays. This PP is more "busy" than usual. Mad Magazine's Spy vs. Spy, which we can apply to the 10 black Meraglim vs. the 2 white ones. They are carrying a bomb... like a grenade, RIMON in Hebrew, one of the fruits that the Meraglim brought back. The author of Spy vs. Spy always signed his name in Morse code. Here we have Kalev's call in Morse - ALO NA'ALEH. The compass represents the directions that Moshe sent the Meraglim to explore. The grapes refer to the timing: "...And the days were the days of the ripening of the grapes." (Bamidbar 13:20), and to the famous cluster of grapes that the Meraglim brought back with them. The tree with the eye is a play on words: See if the Land has trees, IM AYIN, or not. Switch the initial ALEFs of IM AYIN to AYINs and the question becomes: Is there a tree with an eye? And here it is! Towards the upper-right are the spies with the grapes as they appear in the emblem of the Ministry of Tourism and the logo of Carmel-Mizrachi Wines. Interesting how both industries took the same emblem. For a winery, it makes sense - the grapes represent the bounty of the Land and quality of its produce. On the other hand, why would the Ministry of Tourism want to be represented by "tourists" who bad-mouthed the Land and greatly discouraged Aliya? Among the names of the Meraglim (including fathers' names) are three related to animal names: Gadi (goat) b. Susi (horse) and (Amiel b.) G'mali (camel). Flour (flower), Olive Oyl, and wine (R' Wein) are for the MENACHOT and N'SACHIM presented in the sedra. The Challah stands for the mitzva of CHALLAH. Tzitzit, obvious. The particular photo is of the way the strings are tied with T'cheilet, according to the GR"A's (Vilna Gaon) opinion. Comparing it with the standard way of tying all white tzitzit, there are 5 double knots and four sets of windings between each two consecutive knots. Specifically (opinions vary widely) the windings in the photo are in groups of three windings each (known as a CHULYA), between the first and second knot (closest to the garment), 4 CHULYOT, white, blue, white, blue, the same between the 2nd and 3rd knots and between the 3rd and 4th ones, - that's 12 CHULYOT so far, and then a single white CHULYA between the 4th and 5th knot, for a total of 13 CHULYOT. As mentioned earlier, there are many different customs as to how to tie the tzitzit when T'cheilet is involved. For more on this - much more - check out www.tekhelet.com Near Olive Oyl's left foot is Murex Trunculus, possible (probable) source T'cheilet, used by many people today for that aspect of the mitzva. See the website noted above. The heart with the eyes combine the two warnings of not to follow the evil temptations of your heart and your eyes. Lower-left is the wood gathered on Shabbat and the stone used to execute the Shabbat desecrater. The window with a red ribbon hanging from it is the sign for Yehosha's army to spare the lives of Rachav and her family. To the left of the heart is the emblem of Jewish (Boy) Scouts, sort of a description of the Meraglim - especially since the Torah tells us that they were all Eagle Scouts. Steam shovel (earth mover) is a play on LACHPOR HAARETZ, to "dig" the land, also to scout it out (as in the haftara). The SF is the logo of the San Francisco baseball team, the Giants. The meraglim reported that they had seen giants in the Land. The skeleton key, is (or used to be) referred to as an EFES KEY. Labeled with a zero, it served as a master key for many doors with that type of lock. EFES KI... is a phrase from Parshat Shalach (and 4 other places in Tanach). The large YUD is from the word YIGDAL in Bamidbar 14:17. The ALEF and the two dots are noted in Chumashim as missing from 3 different words. There are several unexplaineds in this week's ParshaPix. Consider them visual TTriddles. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal We haven't had this many TTriddles in quite a while. Let's take this opportunity to remind our TTreaders that TTriddles are not just Torah Tidbits riddles to solve. They also serve as an "excuse" to share tidbits of knowledge in the form of the TTriddles report - as what follows. So even if you can't solve them, or don't like riddles, at least you should read the TTriddles report that start on page 13 of each issue of Torah Tidbits. We hope you agree. Last issue's (B'ha-alo-t'cha) TTriddles: [1] The score of the Au-Ag game is 2-2 The answer is MIKSHA ACHAT, metal-work fashioned from a single piece, rather than made in parts and then welded together or otherwise attached. This is how the golden Menorah was made. This is how the KAPORET (lid) of the ARON was made together with the two K'RUVIM (Cherubs) - all one piece. Score, so far: Gold 2 - Silver - 0. But in Parshat B'haalotcha, we read that the two CHATZOTZROT were each made MIKSHA ACHAT, bringing the score between Au (gold) and Ag (silver) to 2-2. Of course if we were talking about weight, the gold team would win by a landslide. But with pieces, the final score is 2-2. [2] Cloudy and Shabbat - 2 common features The phrase, V'SHA-M'RU V'NEI YISRA'EIL... is familiar from its context of Shabbat. We quote the 2-pasuk passage on Friday night before the Amida (unless you follow Minhag Yerushalayim not to say it), we all say it in the Shacharit Amida. Many people say it for Kiddush on Shabbat day. The phrase occurs one other time in the Torah - in B'haalotcha, concerning the orders to stay encamped when the Heavenly Cloud remained over the Mishkan. So the phrase is a first Cloud-Shabbat connection. The instructions for staying put with the cloud cover are, V'LO TISA'U, and you shall not travel. This is also a rule on Shabbat - hence, a second connection. [3] Maybe his father was not from there When Bnei Ysrael got their first traveling orders at Midbar Sinai, Moshe asked Yitro to come with them. He said that he would not go with the people but rather he would return to ARTZI, my land, and MOLADTI, my birthplace. These two terms remind us of G-d's instructing Avraham (then still Avram) to leave his land, his birthplace, and his father's house. The absence of BEIT AVI might indicate (at least in the world of TTriddles) that Yitro's father was not from - or not still in - Midyan. [4] Family tree day: if you went to the play to witness a performance by actor Heflin, then you came ___ Family tree day can be a way of describing YOM HAM'UCHAS, the name given to the second day of Sivan. Actor Heflin's first name was Van. If you went to the theater to a play he was starring in, then you came to (two) see Van (Sivan). You may groan, but with due respect, please. [5] Preview of seven hence EILEH MAS'EI V'NEI YISRA'EIL... These are the travels of the Children of Israel... These are the opening words of Parshat Mas'ei, which we will be reading IY"H, together with Matot, six weeks from now - but seven sedras from B'haalotcha. In B'haalotcha, we find the only other occurrence of the phrase, referring to the order of traveling in the Midbar. No places are named this time, but in Mas'ei, of course, we find the whole list. [6] Good for almost 40 years and for the 15th anniversary The MN (manna) which was our good food for almost 40 years, is described in B'haalotcha as being clear like B'DOLACH, crystal. Cristal is good for a 15th wedding anniversary gift (according to the traditional as well as the modern lists of anniversary gifts). [7] Benny went to a few camps but not this one In the description of the traveling in the Midbar that we find in Parshat B'haalotcha, the four camps are referred to as MACHANEI V'NEI YEHUDA, MACHANEI REUVEN, MACHANEI V'NEI EFRAYIM, and MACHANEI V'NEI DAN. The name of each camp contains B'NEI (Benny), the children of, except for Reuven. Benny went to a few camps (Yehuda, Efrayim, and Dan) but not to the Reuven camp. In fact, the names of all of the tribes are preceded, in this portion, by B'NEI, except for Reuven. If anyone saw something in one of the M'forshim about this, please let us know. CD awarded for a reasonable answer. [8] The noisiest food of all time The manna, HAMAN, since when the name HAMAN is read in Megila, everyone makes a lot of noise. [9] 14th and 20th on the one hand; 17th and 27th on the other. 5th, 18th, and 28th on the third hand In B'haalotcha, we find two dates in the second month, Iyar. The 14th is Pesach Sheni (a.k.a. Pesach Katan) and the 20th of Iyar is the day of the first traveling from Midbar Sinai after almost a full year there. On the other hand, we find two dates in the second month in Parshat No'ach, where it is most likely that the second month refers to Cheshvan. The dates refer to the start of the Mabul (Flood) and the day the Earth was finally dry once again. On the third hand refers to other dates - not mentioned in the Torah - for the second month, Iyar. Yom HaAtzmaut, Lag BaOmer, and Yom Yerushalayim. [10] The lad, the servant, Lavan, Eisav, the Benjaminite, David, and who? When Yehoshua heard what Eldad and Meidad were saying (about Moshe dying and Yehoshua leading the People into Eretz Yisrael), he ran to Moshe to tell him. The Torah uses the words VAYARATZ HANAAR, and the lad ran. Who else are recorded as "runners" in Tanach? Eliezer, VAYARATZ HA'EVED, Lavan, Eisav, Ish Binyamin, and King David. Plus one other person. Whose name is the answer to this TTriddle. Shmuel Bet 18:23 tells us VAYARATZ ACHIMA'ATZ. Just for your information, there are three ACHIMAATZes in Tanach. One was Sha'ul HaMelech's father-in-law, father of Sha'ul's wife, Achino'am. Another was a tax collector for Shevet Naftali, during the reign of Shlomo HaMelech. He married Shlomo's daughter Bos'mat. The third one - the one who ran in Shmuel Bet - was the son of the Kohein Gadol in the time of David HaMelech. He was loyal to David during Avshalom's rebellion. [11] What mammal and bird line up? Bull, in English; PAR, in Hebrew; TOR, in Aramaic. Turtledove in Hebrew is TOR. TOR also means a line (as in things lined up). [12] What dental care product is coded 1133? Bamidbar 11:33 tells us that the meat (of the quail) was still between their teeth, when a plague broke out... Perhaps, then, dental floss (to handle meat stuck between one's teeth) could be coded 1133. [13] Three examples of Chanuka following Shavuot As of the writing of TT 862, Shavuot was "last week". This week (B'haalotcha) we have the beginning of the sedra which is read on Chanuka (as is the last perek of Naso). The haftara of B'haalotcha is read on Chanuka. And Chanuka is mentioned as the deadline for bringing Bikurim, the season for which begins with Shavuot. [14] Unexplained from ParshaPix the Challah board. In the description of the MN (manna) in Parshat B'shalach, there is mention of MN being protected by a layer of dew. When the dew evaporated by the morning sun, the people went out to collect the MN. Corresponding to this layer of dew, we have the minhag of covering the Challot on Shabbat with a cover. (This is aside from the which bracha should be first issue that also explains why we cover the Challa.) In B'haalotcha, there is a further description of a layer of dew falling first and then the MN falling upon it. This is connected with the minhag of a napkin, mat or Challa board under the Challa on Shabbat (aside from the practical purpose of protecting the tablecloth). [15] Unexplained from ParshaPix picture of Lech Walensa. Polish politician and a former trade union and human rights activist. He co-founded Solidarity, the Soviet bloc's first independent trade union, won the Nobel Peace Prize in 1983, and served as President of Poland from 1990 to 1995. He is in this ParshaPix as a SLAV - he is listed on the web among famous Slavs. (Slav - Any member of the most numerous ethnic and linguistic body of peoples in Europe... western Slavs (Poles, Czechs, Slovaks...) SLAV in Hebrew is the quail from Parshat B'haalotcha. As a Pole, he can also represent the carrying of the sacred vessels of the Mishkan, as described in the sedra. [16] Unexplained from ParshaPix This one was meant to be explained and not left as a visual TTriddle. The stringed musical instrument in the ParshaPix is an OUD (pronounced like food without the f). What is not shown in the PP is that this oud was saved from a fire. It therefore stands for the phrase in the haftara: HALO ZEH UD MUTZAL MEI'EISH (Zecharya 13:2). This week's TTriddles: [1] Only positive prime that is a Genocchi number [2] The Sanford/Shlumiel/Elishama scouts [3] Asher he breaks a famous phrase [4] Same name, different people - this week and last [5] Lenny layns this week with a rock 'n roll beat [6] Not NY's Lake Placid (nor Texas's) [7] The alliterative scout [8] What a Tanach can say and a Chumash cannot [9] Fibonacci number 1597 [10] OY! THE BEAR, KID and FLY fought over a NUT IN THE SPRING [11] unexplaineds from the ParshaPix 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 Chesed Fund - Purim, Pesach, Yom HaAtzmaut, Lag BaOmer, Yom Yerushalayim, Shavuot - all behind us for 5769. But people in need still need our help and yours. Please help us help the people who turn to us for help.. Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 The Yair Landau Memorial Library - Concerning donations of books, CDs, and Torah tapes... Please, readers, listeners, and kind donors of the above mentioned items, Baruch HaShem, the library is at capacity and we unfortunately cannot accept anymore donations at this time Hopefully after the expansion of the library which we hope will be in the near future, we will be writing again requesting the above items. Please continue to come in, read, study, listen, or borrow from our stocked library. With gratitude, The Library Staff NESTO Native English-Speaking Teen Olim OU Israel's Youth Program for Anglo-Israelis Chaim Pelzner, Director -, Shayna Katz, Elisheva Cikk, Bnot Sherut tel. 560-9100 ext. 138 - fax: 561-7432 Partially funded by the Jewish Agency for Israel Jr. NESTO for grades 7-8 - Sr. NESTO for 9-12 - Both meeting Tuesdays at 5:00pm NESTO's home is the Israel Center's Teichman Family Youth Center Camp Dror - www.campdror.com - last places remaining 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 MONDAY, TUESDAY, THURSDAY 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 - Sundays and Wednesdays 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 Join us for our next Shabbaton - Friday & Shabbat June 26-27 - Scholar in Residence:: Rabbi Aharon Adler Shiurim, mini-shiurim, Divrei Torah, tidbits, surveys, quizzes; 3 Shabbat meals, Oneg, Kiddush; old & new friends, camaraderie Early Shabbat (6:05 Mincha; 6:20 Plag) Drasha by Rabbi Steven Weil, Executive President of the Orthodox Union 230NIS members, 250NIS non-members Price rises during the final week - from Sunday, June 21 - to 250/270, so please reserve early Call 560-9125 Remember to tell us about your housing situation, dietary needs, seating preferences... BOOKED - CALL TO BE WAITLISTED - Join us for the exotic experience: The Spice Route - From India to Eden" Tour, Guided by Sam Finkel, we will visit...The Museum of the Cochin Jewish Community in Moshav Nevatim. See exquisite ritual artifacts, watch a 16-min movie, tour their beautiful shul. (Nevatim is a moshav founded by Jews from Cochin, India in the 1950s.) In Netivot, a visit to the holy gravesite of the Baba Sali. Kefar Maimon (site of mass demonstrations against the withdrawal from the Gaza Strip), and view a large replica (1:20) of the Mishkan, handcrafted by a local resident. Also see a beautiful garden. Eden's Herbs Farm in Moshav Shokeda, a permaculture farm founded by Bat Zion Benjaminson, a native of Chicago. She grows everything from wheat and bananas to spices without chemical fertilizers or pesticides. Learn amazing things about permaculture and self-sustainable farming. Home grown spices may be purchased at the conclusion of the tour. Sunday, June 14, '09 8:00am - 6:00pm, 150NIS per person 165NISnon/members Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Return to Hebron our Holy City! Rosh Chodesh Tammuz, Tuesday, June 23rd, Guided by Bonnie Linder, long time resident of Kiryat Arba - Join us for an exciting day in Hebron & Kiryat Arba and visit some religious, historic and educational sites located in one of the oldest Jewish cities of Israel, founded by our Patriarchs and Matriarchs. Stay and Pray in the Cave of the Patriarchs, burial site of our "forparents" [4 pairs of parents] and conduit of the prayers of our people for thousands of years. Visit the Tomb (situated in a special location) of Menucha Rochel Slonim - a Tzadika who lived in Hebron about 100 years ago. She was the daughter of the Mittler Rebbe of Chabad. The Avraham Avinu Synagogue - reconstructed 500 year old structure destroyed by the Jordanians in 1948 and rebuilt from rubble after 1967. Museum of Eretz Yehuda in Kiryat Arba - where you will be see exhibits of archeological finds in the area of Judea. A visit with Baruch Nachshon world renowned artist. Also meet with his wife, Sara Nachshon, one of the heroic pioneering women who moved into Bet Hadassa under extremely difficult conditions, paving the way for the present day Jewish community of Hebron. Tour Neveh Avraham, special Child Development Center, and be guided by its dynamic founder and director, Mrs. Chaviva Tzachor, who is truly dedicated and devoted to furthering the needs of the children attending the Center. A ride up to Gal Hevron recently established pioneering neighborhood on the edge of Kiryat Arba where a few families live under rugged conditions. There is a goat-dairy and poultry farm. We hope to meet and hear from some of the residents - 8:00am - 6:00pm - 100/120NIS Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Take this GOLDen Opportunity to visit Afula and see the Lower Galil through the eyes of Tanach with Rabbi Sholom Gold Sunday, June 28th, 8:00am - 6:30pm At Giv'at HaMoreh, we will hear a shiur about Gid'on and the Midyanites When we drive to SHUNEM (Sulam), the story of the Shumanite woman will unfold before us beautifully portrayed by Rabbi Sholom Gold Bus tour & history of Afula with Rabbi Menachem Gold Visit Marzipan factory & museum in Kfar Tavor Rabbi Menachem Gold founder and Rosh Yeshiva of the Afula Educational Center, truly "Center for all Ages" Rabbi Sholom Gold will be with us throughout the day, giving shiur "where it happened!" Mrs. Bayla Gold will be our guide 100NIS p.p. 120NIS/ non-members, Sign up NOW - Call Naomi at the Travel Desk 560-9110 or 050-725-8392, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK - For itineraries and further details: 052-422-8601- tanachtiyulim@gmail.com The Destruction of Lachish Sancheiriv's Brutal Attack on the Cities of Yehuda with Shani Taragin - Tuesday June 16th - We will examine the kingdom of Chizkiyahu and discover the tragedies and miracles of his time... go to Tel Lachish and to the fascinating site of Tel Mareisha / Bet Guvrin National Park What Does Jerusalem Really Mean? with Rabbi Alan Haber - Friday, June 19th - Why did King David specifically choose Jerusalem - of all possible locations - to build his capital? Even if you've been to Ir David before, this will be different. You may have seen and toured it before, but this time you will learn it! The Back Page of TT863 The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, is the educational component of the Seymour J. Abrams Orthodox Union Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center. "Regular" IC classes & lectures - Life members - free, 25NIS members, 30NIS non-members No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel Schedule for WED 18 Sivan (June 10th) to Friday, 27 Sivan (June 19th) Wednesday, 18 Sivan - June 10th 9:00am Parshat HaShavua Dr. Avivah Gottlieb-Zornberg 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 10:45am Pirkei Avot R' Yosef Wolicki various MINI-Shiur/Divrei Torah while you fold 12:00pm Parshat HaShavua to the Point - Chana Prero 12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Abraham J. Twerski, M.D. Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 1:30pm Knitting 101 in the library with Verna 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen Thursday, 19 Sivan / June 11th 11:00am Torah - Internal & Eternal - Dr. Hayim Abramson 12:30pm (to 1:00pm) Literary Discussion - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 7:30pm Video Reruns for those who can't make it to the Center at 12:30pm for the Video Screenings in the Library: "Horowitz in Moscow" (1 hrs) Friday, 20 Sivan / June 12th 9:00am "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Shabbat day 21 Sivan / June 13th 5:00pm Parsha & Perek - Rabbi Aharon Ziegler 6:00pm MINCHA Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) 1:20pm Mincha (this time stays the same throughout the year) 3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) - Monday and Tuesday 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell Sunday 22 Sivan / June 14th XXX Let's Study the Chumash Tonia Frohwein women - resumes IY"H next week (June 21) 10:30am Mystical Insights into the Months of the Year Golda Warhaftig 12:30pm "Life: The Fantastic Adventure" Aharon Romm Sunday, June 14th at 2:00pm - Rabbi Ephraim Sprecher on Reincarnation: Moshe, gilgul of Hevel; Korach, gilgil of Kayin? The Artist Way Program - Discover your creativity + Reconnect to and Actualize your Artistic Dreams. Every Sunday 17:15-19:00 with Yehoshua Rubin fee: 30NIS 7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen - Now Studying: "Is Nature Just a Figment of Our Imagination?" 7:45pm FunDate A Weekly Singles Event 35+ - A fun evening of guided dating conversations with music exercises, refreshments and group dynamics with Rabbi Yehoshua Rubin, M.S. (until 9:15pm) 30shekels Monday 23 Sivan - June 15th N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Melachim with Pearl Borow 10:0am to 3:00pm YESHA FAIR food & gift items 10:30am Rambam's 13 Principles - Rabbi Zev Leff 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages- Call Sura Faecher 993-2524 Monday, June 15th at 11:36am - Guest speaker: Perrie Nordlicht, lecturer on English and American literature, as well as various Torah subjects. She has taught at Queens College, Bernard Baruch School, and Yeshiva University. Perrie has a specially wonderful outlook on life. Her topic is: 'If' by Rudyard Kipling a Sure-Fire Recipe for 'How to be a Mentch' 12:30pm VIDEO SCREENING in the LIBRARY - MON June 15 Rabbi Sholom Gold "Leader, Follow the Will of the People" Women's Beit Midrash 2:00pm "bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 5:20pm Pri Chadash Women's Writing Workshop 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm Dr. Avivah Gottlieb-Zornberg is back with Parshat HaShavua 8:30pm- Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: SHMUEL (in Hebrew) Details? Call Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETING: Monday, June 15th, 7:30-9:30pm with Dr. Judy Belsky Tuesday 24 Sivan - June 16th The Israel Center and the Old City Free Loan Association 21st year - well over 5500 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 In the Beginning of "In the Beginning" A fresh, different look into Parshat NO'ACH with Rabbi Neil Winkler (Rabbi Adler resumes IY"H next week - June 23) 10:15am Unique Halachot of the Rav - Rabbi Aharon Ziegler on the P'sak of Rav Soloveitchik zt"l (Rabbi Gold resumes IY"H next week - June 23) 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The Long "Reign" of Yochanan Hyrcanus, 134-104BCE Workshops for women with Esther Sutton... 11:20am Inspirational selections from ALEI SHOR a modern day Mussar classic 1:00 (to 2:30pm) The Artist's Way a course in discovering and nurturing our innate creativity Further details and to register, please call Esther at 534-1922 Tue. 12:30pm VIDEO in the LIBRARY - TUE June 16 Yiddish Theater: "Motke Ganif" Motke the Thief - A new interpretation of Shalom Asch's brilliant sociological and psychological study of a thief. No subtitles (1 hrs) 2:00pm Ani Hashem Rofecha Experience compassion and support by reconnecting to Hashem's Love and Healing through soothing music and relaxation exercises with Yehoshua Rubin (Tuesdays, 2:00-3:15pm) fee: 30NIS THE DAVID CARDOZO ACADEMY Machon Ohr Aaron & Betsy Spijer Invites you to a Reception honoring the 2008-09 class of the Student Leadership Training Program - Keynote Speaker: Rabbi Nathan Lopes Cardozo, Ph.D. Followed by Responses from students Tuesday, June 16, 7:45pm at the OU Israel Center, Refreshments will be served - For further information call: 652-4053 or email cacademy@012.net.il; Rabbi Nathan Lopes Cardozo, Ph.D., Dean, Rabbi Francis Nataf, Educational Director - www.cardozoschool.org 8:00pm Meet the Meforshim - Rabbi Yonatan Kolatch Wednesday 25 Sivan / June 17th 9:00am Dr. Avivah Gottlieb-Zornberg is back with Parshat HaShavua 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 10:45am Pirkei Avot R' Yosef Wolicki various times MINI-Shiur/Divrei Torah while you fold including a mini-shiur by Sara Berelowitz in memory of her father, z"l XXX Chana Prero will resume IY"H in September 12:30pm VIDEO SCREENING in the LIBRARY - WED June 17 "An Evening With Yaakov Kirschen" David Bedein with an interesting, humorous, and provocative interview of Yaakov Kirschen, "Dry Bones" cartoonist (for more than 36 years!), internet commentator, and general wit. (1 hr) Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 1:30pm Knitting 101 in the library with Verna 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen "Truth Will Sprout from the Earth": How Many Truths? How Many Legitimate Pathways to G-d? (How Many Right Answers in Jewish Law?" Current Sub-unit: "From the Period of Prophecy to the Term of Talmudic Scholarship: When (and Why) is the Sage Preferable to the Prophet?" Thursday, 26 Sivan / June 18th 11:00am to 12:30pm Torah - Internal & Eternal 12:30-1:00pm Literary Discussion Dr. Hayim Abramson various times MINI-Shiur/Divrei Torah while you fold 8:00pm (June 18) David Bedein www.IsraelBehindTheNews.com - will present new documentation: How Mainstream Jewish Organizations Fund Virulent Propaganda Campaigns Against Israel How HAMAS has overtaken UNRWA Arab Refugee Camps How the PLO is forming an Apartheid State Friday 20 Sivan / June 12th 9:00am Rabbi Chaim Eisen: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" 11:00am RCA Daf Yomi upcoming at the Israel Center Shabbat Parshat Korach, June 20th, 5:00pm - Shiur by Rabbi Yaakov Moshe Poupko Mincha at 6:00pm Sunday, June 21st 8:00pm - ADHD - Protecting the Children and treating the parents, An important, eye-opening talk by neurologist Dr. Moshe Dickman Thursday, June 25th 8:00pm (no charge) - The Joy Club with Rabbi Zelig Pliskin Friday, June 26th, 9:00-11:45am, Free - All Welcome OU Israel and Torah in Motion invite men and woman to a morning of learning sponsored by the Kelman family in observance of the tenth yahrzeit of Ruth Kelman a"h 9:00am The Nine Lives of Og Melech HaBashan - Dafna Siegman 9:50am Siyum Mishnayot on Seder Moed - Atara Kelman 10:10am Is creativity in the study of Torah a part of Matan Torah - Gilla Rosen 11:00am In the Merit of Righteous Women: Ruth and the Road to Redemption - Yael Ziegler Shabbat Parshat Chukat - SHABBATON