Shabbat Parshat PI-N'CHAS July 10-11, 2009 - 19 Tammuz 5769 This Shabbat is the 285th day (of 354), 41st Shabbat (of 50) of 5769 1st perek of Pirkei Avot in Israel Chutz LaAretz - Back in sync with Pinchas - but, sixth perek of Pirkei Avot ...ZACHARTI LACH CHESED N'U'RAYICH AHAVAT K'LULOTAYICH... (Yirmiya 2:2) Orthodox Union OU Kashrut • NCSY • Jewish Action • NJCD / Yachad / Our Way • IPA • Synagogue Support Services • OURadio.org • Young Leadership • Project Areivim • OU West Coast Stephen Savitsky, President, Orthodox Union Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Steven Weil, Executive Vice President Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus Headquarters: 11 Broadway, New York, NY 10004 212-563-4000 • website: www.ou.org OU ISRAEL Seymour J. Abrams • Orthodox Union • Jerusalem World Center Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk OU Israel Center programs • Makom BaLev • Lev Yehudi • Pearl & Harold M. 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 16-25 Tamuz (July 8-17) Earliest Talit & T'filin 4:42-4:48am Sunrise 5:41-5:46am Sof Z'man K' Sh'ma 9:12-9:15am (Magen Avraham: 8:17-8:21am) Sof Z'man T'fila 10:22-10:25am (Magen Avraham: 9:46-9:49am) Chatzot 12:44Ό-12:45Όpm (halachic noon) Mincha Gedola 1:20-1:21pm (earliest Mincha) Plag Mincha 6:19½-6:17Όpm Sunset 7:52-7:49pm (based on sea level: 7:47-7:44pm) Correct for TT 867 - Rabbeinu Tam (J'm) - 9:12pm 7:12 (6:19) Yerushalayim 8:29pm 7:28 (6:21) S'derot 8:31pm 7:27 (6:20) Gush Etzion 8:29pm 7:29 (6:22) Raanana 8:32pm 7:27 (6:20) Beit Shemesh 8:30pm 7:29 (6:21) Rehovot 8:31pm 7:29 (6:22) Netanya 8:32pm 7:25 (6:20) Be'er Sheva 8:29pm 7:28 (6:21) Modi'in 8:30pm 7:12 (6:21) Petach Tikva 8:31pm 7:12 (6:19) Maale Adumim 8:29pm 7:28 (6:21) Ginot Shomron 8:31pm 7:27 (6:20) Gush Shiloh 8:30pm 7:27 (6:19) K4 & Hevron 8:29pm 7:27 (6:20) Giv'at Ze'ev 8:30pm 7:28 (6:21) Yad Binyamin 8:31pm 7:29 (6:22) Ashkelon 8:31pm 7:18 (6:21) Tzfat 8:32pm 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... Remember, Tammuz turns sour, so to speak, from the 17th; the first more-than- half of the month was fine (again, so to speak). So too Av - only the first third of the month is sad. Starting from noon on the 10th of Av, the mode of Nechama replaces Aveilut HaChur- ban. There is almost a feeling that had the Three Weeks been within the same month, its mood would dominate and overpower the surrounding days. But the way it is, allows us to contain the mournful period within the majority of each of the two months. Just as it is important to properly mourn the Churban, we should not overdo it. Properly contained, it is constructive. FYI - If Parshat Pinchas is before the fast of the 17th of Tammuz, then Matot and Mas'ei are separated, becoming the Torah readings of the first two Shabbatot of the Three Weeks. D'varim is always the third Shabbat, the one before Tish'a b'Av. When Pinchas is read after 17 Tammuz, then Matot and Mas'ei are combined (this is the more common situation, by far) for the second Shabbat of the Three Weeks. Which came first? The chicken... Or the egg? Forget about that question now - the wording of the title was only to get your attention. The "which came first?" issue here is between the 17th of Tammuz and Shabbat Parshat Pinchas. The fact is that in some years, Parshat Pinchas precedes the Fast of the 17th of Tammuz (10.5% of the time), in most years Pinchas is after the Fast (79.5% of the time, 2, 4, or 6 days later), and the other 10% of the time, Pinchas in Eretz Yisrael is on the 17th of Tammuz, but a day before the fast, and in Chutz LaAretz, Pinchas is 7 days after the 17th and 6 days after the fast. The statistics just recorded were meant to satisfy stat-heads and to merely make the point to the rest of TTreaders that Pinchas is read right before or after Shiv'a Asar b'Tamuz. But it is not all of Parshat Pinchas nor all of the 17th of Tammuz that is the point here - it is one aspect of each. The same aspect - namely, the Korban Tamid. Specifically, the mitzva of the Daily Sacrifices in Parshat Pinchas and the tragedy of the cessation of the Tamid - one of the five calamities associate with Shiv'a Asar b'Tammuz. Which came first, the mitzva of the T'midim or the cessation of the Tamid? Obviously, the command to offer daily sacrifices came first. That was followed by the fulfillment of the mitzva in the Beit HaMikdash for many, many years. And then came that fateful day when a pig replaced a lamb and the continuous observance of the T'midim ceased. But there is another way to answer the question. And it is an important other way to look at things. The tragedy of the 17th of Tammuz came first - the daily sacrifices in the Beit HaMikdash stopped. And then comes the mitzva to bring them. In the first way of looking at the issue, the mitzva was given at Sinai, a long time ago. And the Tamid stopped hundreds of years later. But in this second way of looking at things, the T'midim ceased and the Beit HaMikdash was destroyed many years ago. And the command to bring the T'midim, the command to build the Beit HaMikdash is TODAY. These mitzvot are not "once upon a time, a long time ago" mitzvot. Actually, there are no mitzvot that are not current. By definition, we count mitzvot by the quality of there perpetual nature. All mitzvot are forever. First, we were commanded to bring the T'midim. Then they stopped. And then we are commanded to do them once again. T'midim are exactly what their name implies: They are for always. And this idea gives us an important perspective on the original question. When 17 Tammuz comes before we read Pinchas, we can have a depressing situation. We get hit twice. On 17 Tammuz, we mourn the cessation of the T'midim (among other things). Then, two days later (varies from year to year), we read with pain about all the Avoda in the Mikdash which is gone. Kicked while we were down. But let's try this: Look at the mitzvot of Parshat Pinchas, not as a poignant reminder of what we lost, but as a command and challenge to make things right again. The Beit HaMikdash is not dead. It is just down. And we can do something about the situation. We can hasten the Geula by helping to bring our fellow Jews back to Torah and back to Eretz Yisrael. Not by ourselves, but B'EZRAT HASHEM. And that is the bright light at the end of the tunnel of Exile. May we be zocheh! PiNCHAS STATS 41st of the 54 sedras; 8th of 10 in Bamidbar Written on 280 lines in a Sefer Torah (rank: 2nd) 35 Parshiyot; 10 open, 25 closed (2nd most) 168 psukim - ranks 2nd (2nd in B'midbar) 1887 words - ranks 9th (2nd in B'midbar) 7853 letters - ranks 4th (2nd in B'midbar) Second shortest psukim in the Torah, wordwise. Longest words in the Torah (on average). 49th of 54 in length of psukim, letterwise. Second longest sedra, pasukwise. These factors combine to explain the unusual fluctuation in rankings. Pinchas is the most often-read from sedra in the whole Torah (Rosh Chodesh & Chagim in addition to Parshat HaShavua) Mitzvot Contains 6 of the 613 mitzvot, all positive. 1 of only 6 sedras that have only positive mitzvot Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 13 p'sukim - 25:10-26:4 [P> 25:10 (6)] When Pinchas killed Zimri and Kosbi, a tremendous controversy erupted among the people as to whether his actions were correct or criminal. This week's sedra begins with G-d "testifying" to the correctness of what Pinchas did. First, because of what Pinchas did, the plague that had broken out, stopped. Second, the Torah repeatedly identifies Pinchas as the grandson of Aharon HaKohen. Third, G-d places His stamp of approval upon Pinchas by giving him "the covenant of the eternal kehuna" and the "covenant of peace". Perhaps, without G-d's seal of approval, the controversy would have continued. SDT: Most scribes write the VAV in the word SHALOM with a break. Peace that results from violence, even required violence, is defective. Other commentaries look at the unusual VAV as allowing the word SHALOM to be read also as SHALEIM, complete. This relates to the Kohein, who must be without blemish in order to serve in the Mikdash. Clarification: Aharon and his four sons were anointed as kohanim. They were not born kohanim, nor were they kohanim until being anointed. From that point, all (well, almost all, but that's another issue - see further) their descendants are kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was not originally included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added points: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.] [P> 25:16 (3.23)] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague... [P> 26:1* (10.77)] (this parsha break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people. The counting of the people at this point has several functions. Rashi says that after the plague(s) that devastated the people, G-d wants to count them as a shepherd would count his sheep after wolves attacked the flock. Having just been commanded to prepare to fight against Midyan, a census of men of military age is necessary. Most significantly, it is these people who will fight for Eretz Yisrael, and it is to these people that the Land will be apportioned (but based on the original post-Exodus census). SDT: Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them (us). That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and idolatrous behavior. G-d's command of revenge is directed at the latter type of enemy. Levi - Second Aliya - 47 p'sukim - 26:5-51 This is the longest 2nd-Aliya in the Torah, tied with Ki Tisa's. Both of which are tied for 3rd place for all Aliyot in the Torah. There are three different whole sedras with fewer p'sukim than this aliya. In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age. In addition to this information, it is interesting to note the "extra" material mentioned in this portion - such as... Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous. Generally, the family units of a tribe are based on the sons of the sons of Yaakov. In Reuven's case, we have Chanoch, Palu, Chetzron, and Karmi, giving Reuven a total of 43,730. Palu's son, Eliav, is mentioned because his sons were N'mu'el, Datan and Aviram. One more observation: Reuven is often called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of firstborn to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah repeatedly calls Reuven the B'chor of Yisrael. Reuven's count dropped 2770 since the first counting in the Midbar. (Expected because of their involvement in the Korach rebellion.) [S> 26:12 (3)] Shimon: note the relatively small number. Members of the tribe of Shimon were the main victims of the plague that followed the Zimri (one of the leaders of Shimon) affair. Shimon: 22,200. Down 37,100! Shimon's family units are from N'mu'el (a different one), Yamin, Yachin, Zerach, and Sha'ul. [S> 26:15 (4)] Gad: 40,500. Down 5150. The families are from Gad's sons Tz'fon, Chagi, Shuni, Ozni, Eiri, Arod, Ar'eili. [S> 26:19 (4)] Yehuda: 76,500. Up 1900. Yehuda's families are from sons Sheila, Peretz, Zerach. From Peretz come the families of Chetzron and Chamul. Yehuda's first two sons Er and Onan, who died childless, are mentioned at this point in the Torah. [S> 26:23 (3)] Yissachar: One of his sons is identified as Yashuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate name (of pagan origin). The extra SHIN that was added to his name is symbolically taken from his father's name - spelled with two S(H)INs but pronounced as if there is only one. The families of Yissachar are Tola, Puva (family name is Puni), Yashuv, and Shimron. Yissachar: 64,300. Up 9900. [S> 26:26 (2)] Zevulun: 60,500. Up 3100. Families are from sons Sered, Eilon, and Yachl'eil. [S> 26:28 (7)] Notice that the sons of Yosef are listed as Menashe and Efrayim - in that order. Although this is birth order, it is unusual to find Menashe mentioned first. Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan - that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river. Menashe: here we are introduced to the five daughters of Tz'lofchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census. Menashe's sons (family units) are Machir, Machir's son Gil'ad, Gil'ad's sons I'ezer, Cheilek, Asri'el, Shechem, Sh'mida, Cheifer, Cheifer's son Tzelofchad. [S> 26:35 (3)] Efrayim: 32,500. Down 8000. Efrayim's families are from Shutelach, Becher, Tachan. And Shutelach's son Eiran. The Torah then says again that these two (Menashe and Efrayim) are the children of Yosef. [S> 26:38 (4)] Binyamin: Families from sons Bela, Ashbel, Achiram, Sh'fufam, Chupam. Bela's sons Ard and Naaman. Binyamin: 45,600. Up 10,200. Note: Back in Vayigash, Binyamin is recorded as having 10 sons: Bela, Becher, Ashbel, Geira, Naaman, Eichi, Rosh, Mupim, Chupim, and Ard. [S> 26:42 (2)] Dan: One son, Shucham, family name Shuchami. Previously, Dan's son is called Chushim. Dan's total: 64,400. Up 1700. Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we have to do, but He "calls the shots". [S> 26:44 (4)] Asher: Note the rare inclusion of a daughter - Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. Asher's total: 53,400. Up 11,900, comes from sons Yimna, Yishvi, B'ri'a. Bri'a's sons Chever and Malki'el. [S> 26:48 (4)] Naftali: Yachtz'eil, Guni, Yeitzer, Shileim. 45,400. Down 8000. And, within this Naftali parsha we are presented with the total for Bnei Yisrael: 601,730. Down 1820 from the 603,550 following the Exodus. Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5 [P> 26:52 (5)] It is to these people that the Land will be apportioned. The actual distribution of land will be done by (Divine) lottery and will involve this census and the earlier one. [S> 26:57 (9)] The Torah next details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family - namely, his wife Yocheved (daughter of Levi), Moshe, Aharon and his sons, and daughter Miriam. The Torah next states that no one in this national census was in the previous census except for Kalev and Yehoshua. [S> 27:1 (5)] The daughters of Tz'lofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins Tradition tells us that Tz'lofchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land. But in his situation, even though his life was taken, his property would still go to his heirs. Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Tz'lofchad's daughters - by having the laws of inheritance presented "to them"... or both.) Clarification... Do not think that before Tz'lofchad's daughters complained to Moshe, that only males were to inherit. And that when they made their claim, G-d changed or adjusted the rules to accommodate them. Not so. The Laws of Inheritance are part of Torah from Sinai, as are all mitzvot. The presentation of these laws to the people was held in abeyance, so to speak, until this moment, so they would be in response to the plea of the daughters. Moshe honored the occasion (and the people who came before him with the "requests") by asking G-d, so to speak, to clarify the issues. This is not the only way to see matters, but it works. (Similarly, for Pesach Sheini.) R'vi'i - Fourth Aliya - 18 p'sukim - 27:6-23 [P> 27:6 (6)] G-d's answer to the daughters of Tz'lofchad is in the affirmative - they will acquire both their father's share and part of their grandfather's share (specifically a double portion of Chefer's allotment, since Tz'lofchad was Chefer's firstborn. Note that both Chefer and Tz'lofchad were among those who left Egypt - males 20 and up, and therefore their heirs are to receive their allotments). Furthermore, the laws of inheritance [400,A248 27:8] are hereby set down as follows: A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has both sons and daughters, his sons inherit and are responsible to support the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers, then his paternal uncles, and then by the closest relatives along paternal lines of the family tree. [P> 27:12 (3)] G-d next tells Moshe to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death. Having just been commanded to divide the Land according to the census and lottery (and being physically in the territory of the 2 tribes), Moshe might have thought that the decree against his entry to the Land was being rescinded. His being told to view the Land and prepare to die comes as a poignant reminder that the decree stands. [S> 27:15 (9)] "And Moshe spoke to G-d saying." This unique variation of the most common pasuk in the Torah ("And G-d spoke to Moshe saying" which occurs 70 times in the Torah - specifically in Sh'mot, Vayikra, and Bamidbar - not counting the many variations on that pasuk), creates a dramatic mood as we wait to see what he is about to ask of G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel? Moshe Rabeinu asks that a suitable leader be appointed to take his place. A true leader is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu. G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will lead the People into the Land. Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15 [P> 28:1 (8)] This entire Aliya is the Torah reading of Rosh Chodesh when it falls on a weekday. The first part contains the mitzva of the Daily Sacrifices [401,A39 28:2], one in the morning and one before evening. Shacharit and Mincha correspond to these T'midim respectively. [P> 28:9 (2)] Next the Torah speaks of Korban Musaf for Shabbat - two lambs [402,A41 28:9]. Correspondingly, we daven Musaf on Shabbat. [P> 28:11 (5)] The Musaf of Rosh Chodesh [403,A42 28:9] consists of two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a communal "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine flour & oil mixtures, known as Menachot. SDT: Rashi notes that G-d told Moshe to command the Children of Israel (all of them, not just Kohanim) to observe and preserve the mitzva of the daily sacrifices in the Mikdash. He explains that not only did Kohanim have a role in the offering of korbanot, but so did Leviyim, and so did Yisra'eilim. Kohanim had their AVODA, the Leviyim were on the DUCHAN singing, and a representative of the rest of the people stood in the courtyard of the Beit HaMikdash and directed the AVODA to take place. Without the members of the MA'AMAD, both in the Mikdash and "back home" in the particular district responsible for the particular week, the sacrificial service could not take place. Says Rashi, we learn that from TZAV ET B'NEI YISRA'EL. Shishi - Sixth Aliya - 27 p'sukim - 28:16-29:11 [S> 28:16 (10)] Next the Torah presents the Musafim of the Holidays, beginning with Pesach. Note that each day of Pesach is a "carbon-copy" of the first day (as opposed to Sukkot). [S> 28:26 (6)] Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404,A45 28:26] - that of Pesach (and other holidays) have been counted already from Parshat Emor. Interesting... In Emor, for Pesach, Rosh HaShana, Yom Kippur, Sukkot, and Shmini Atzeret, the Torah says, "...and you shall offer an offering made by fire to G-d." What offering is meant? Musaf, as detailed in Parshat Pinchas. The mitzva of the specific day's Musaf is counted from Emor, but the details of the korbanot are in Pinchas. One exception - Shavuot. In Emor, it says, "And you shall offer with the bread 7 lambs... and one young bull, and two rams... with their meal offering and their libation, an offering made by fire... Then you shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. Most of these korbanot sound like a Musaf, but Rashi explains that these animals accompanied the Two Loaves offering and were not Musaf. Rashi says to check Parshat Pinchas where the Musaf of Shavuot is two bulls, one ram, seven lambs, and a goat as a Chatat. Slightly different than Emor's list. Conclusion: Emor never mentioned Musaf for Shavuot. That's only in Pinchas, and therefore, Musaf of Shavuot is counted in Parshat Pinchas, but not the Musafim of the other holidays. Shabbat's and Rosh Chodesh's Musafim are counted in Pinchas, because they are not mentioned at all in Emor. [P> 29:1 (6)] Next comes Rosh HaShana, called here YOM T'RUA. Its Musaf has also been counted as a mitzva previously (in Emor), but the mitzva of blowing Shofar is counted here [405,A170 29:1]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought. The Torah does not say: THOU SHALT BLOW THE SHOFAR. (Not for Rosh HaShana, that is.) It tells us to have a YOM T'RU'A on the first of Tishrei. The Gemara teaches us what that means, using a G'zeira Shava (parallel terminology) to Yovel. In B'har, there is a command to blow the Shofar on Yom Kippur of Yovel. The Oral Law teaches us a parallel between the T'RU'A of Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although the word SHOFAR does not appear in context of Rosh HaShana, it DOES appear in connection with the "other" Tishrei- T'ru'a. The Talmudic principle of G'zeira Shava is used to define the Rosh HaShana T'ru'a requirement as Shofar. Shofar is one of a small list of mitzvot that the Torah commands in an indirect way. [S> 29:7 (5)] Next comes Yom Kippur's Musaf. All the Chagim are presented here and previously in Emor (aside from other places as well). Notice that there is brief reference to the requirement of fasting and the Shabbat-like prohibition of Melacha, and slight reference to the special Yom Kippur service (presented back in Parshat Acharei). Here, in Parshat Pinchas, the main emphasis is on the Musaf korbanot of the Holy days, the other details seemly coming as a by-the-way. Sh'VII - Seventh Aliya - 29 p'sukim - 29:12-30:1 [S> 29:12 (5)] Lastly, the musafim of Sukkot and Shmini Atzeret are presented. The numbers of animals on Sukkot vary day-to-day, with the bulls totalling 70, a symbolic universal number. Specifically, each day has 2 rams, 14 lambs, and a goat as a Chatat, but the bulls range from 13 down to 7 for the 7 days of Sukkot. Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim - a counting dimension. [S> 29:17 (3)] And on the second day... [S> 29:20 (3)] And on the third day... [S> 29:23 (3)] And on the fourth day... [S> 29:26 (3)] And on the fifth day... [S> 29:29 (3)] And on the sixth day... [S> 29:32 (3)] And on the seventh day... [S> 29:35 (6)] On (without "and", because Shmini Atzeret is its own holiday, in addition to being the 8th day of Sukkot, sort of) the eighth day... These musaf passages for Chagim are the respective Maftirs of the Holidays. The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/ divider pasuk - And Moshe told the people all that HaShem had commanded. Rashi explains that Matot begins with Moshe speaking to the people, so the pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d's words all along, and not just from the portion of Nedarim at the beginning of Matot. The last 6 p'sukim are reread for the Maftir. (6 p'sukim is the most for a regular maftir. Only one other sedra has a sixer - Nitzavim.) Haftara - 22 p'sukim - Yirmiyahu 1:1-2:3 Pinchas has two haftaras, one for when it falls before (rare) and one for when it is during (majority) the 3 Weeks, when it is first of the three HAFTAROT OF TRAGEDY, as it is this year... The haftara consists of the opening words of the book of Yirmiyahu. Aside from the personal exchange between G-d and Yirmiyahu, we are told of his visions of an almond tree (which blooms early in the year, a sign that G-d's judgment is coming soon) and the "boiling pot", representing the enemy from the north (Bavel) who will come to destroy Jerusalem. This prophecy of destruction, because of idolatry and unfaithfulness, sets the tone for the 3 Week mourning period for the Beit HaMikdash and for the main part of the book of Yirmiyahu. The concluding pasuk of the haftara tell of the promise that G-d will punish those who rise against Israel, for Israel - despite its sins - is holy and special to HaShem. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 483 Acquiring a Wife The source of the methods of acquiring a wife can be traced to a Mishna in T. Kiddushin. It states there: "The woman is acquired by three means and she regains her freedom by two methods. She is acquired by money or by a document or by sexual connection... She obtains her freedom by a Get (bill of divorce) or on the death of her husband. """ We all attend many weddings and view the ceremony. There are different procedures but basically the following takes place: The groom usually stands still while the bride walks around him several times - in some communities three times, in some communities seven times - and there are some where it is not done at all. She is usually accompanied in her walk by her mother and the mother of the groom. When the walking has been completed, the groom stands at the left side of the bride. The first two b'rachot being recited by the rabbi in charge of the proceedings, over a cup of wine. The wine is drunk. At this point, the couple are betrothed, she cannot get married to anyone else unless he gives her a Get or dies. They are not yet married, which means that they may not cohabit, nor does he inherit her if she dies; a husband inherits a wife. And then there is the reading of the k'thuba or parts of it according to the traditions of the people getting married. Then seven benedictions are recited including the blessing over wine and then the wine is drunk. There is also included in the proceedings, where depends upon the custom of the community, the breaking of a glass. Which may, among other things commemorate the destruction of Jerusalem and the Holy Temple. Then the newlywed wife and husband are escorted to a place where they can be alone, usually in a separate locked room. Commencing with this lesson and the following lessons we shall examine the laws of marriage as stated in the Shulhan Aruch. Rambam at the outset of the Laws of Marriage states that originally when a man would encounter a woman in the street, if both consented to marriage, he would bring her into his house and would have sex with her in privacy and she would be his wife. After the giving of the Torah, the people of Israel were commanded that if a man wishes to marry a woman, he must first acquire her in the presence of witnesses and only after that does she become his wife. R. Yosef Karo, the author of the Shulhan Aruch (1488-1575), begins the laws of Kiddushin (chapter 26 of Eben haEzer) by calling this chapter "One should not betroth by the method of cohabitation and the prohibition of cohabitation with an unmarried woman even if he has set her aside [to live with her]" A woman is not considered a wife unless there was Kiddushin, whereby he sanctified her properly. But if he cohabited with a woman in an immoral manner and not for kiddushin, they have not achieved anything towards being married. Even if he cohabited with her for the sake of betrothal without informing witnesses that he was cohabiting with her to achieve kiddushin, she is not his wife. This holds true even if they were living together, he is pressured to have her leave his home, or he should leave her house. Rama adds that she certainly did not go to the mikve out of embarrassment, and he is compounding his bad conduct by cohabiting with a nida. Rama adds that if she does go to the mikve and she holds herself out to be his partner, she can be considered a concubine. But the prevailing opinion is that this is prohibited and he is pressured to remove her from his home and he is to receive lashes if he does not do so. If a non-Jew married a non-Jew or a renegade Jew married a renegade Jewess according to civil law, and then the non-Jews afterwards converted to Judaism, in both of these instances they can separate without the necessity for a Get. This holds true even if they lived together for many years. Once there is kiddushin, if she has sex with another man, she and her paramour are to be put to death. Although according to Torah law the woman can be betrothed in three ways, money, written instrument, or cohabitation, the Rabbis of the Talmud prohibited the kiddushin by way of sex, since it leads to licentioness. If he does betroth her by way of sex, he is flogged by the Beit Din. There is an opinion that if he betrothed her even by way of money or document of kiddushin, he is to be flogged if they have not first discussed the topic and agreed. Rama also cites an opinion that there is no flogging in this situation. In order to be a valid kiddushin (betrothal) it is the groom who gives the object of monetary value and makes the declaration in front of two witnesses, that he betroths her with the money or object worth money. The value of the money or object must be at least a p'ruta, the smallest coin denomination, for example a 5-agora coin in Israel. When he gives her the money or object he states "You are sanctified unto me with this object." Rama adds that he should also state "according to the religious laws of Moses and Israel." This is the common way that it is done. The result is also valid if he said "You are betrothed unto me" or "You are to me a wife" and any similar language that implies that this is kiddushin language that is employed in this community. It is important that the bride understands this to be language of kiddushin. If the groom and the bride were discussing kiddushin and he gave her the object without specifying that this is for kiddushin, it is a valid kiddushin if they continue to discuss kiddushin at that moment. Rama adds that this holds true even if they disused kiddushin and even if at that particular moment they were not discussing kiddushin, it is valid kiddushin. There is even an opinion that if there were others present and all were discussing kiddushin, the result would be the same if he at that moment gave her the object of value. A special series of articles for the Three Weeks by Dr. Meir Tamari: The Challenge of Money This year Parshat Pinchas begins the three weeks of mourning for the destruction of both Temples and the resultant exiles. The concerns of these weeks are not to be confused with the individual T'shuva and atonement of the Aseret Y'mei T'shuva (from Rosh HaShana through Yom Kippur) but rather with mourning over national calamities and the spiritual introspection and examination of the causes of this national suffering. "These are days that the whole of Israel fasts in memory of the troubles that happened to the nation, in order to recall the sins that caused this suffering so that we may repent" (Hilkhot Ta'aniyot 5:1). Although G-d is merciful and long- suffering for crimes and sins committed against Him, our Sages see immorality in the marketplace and unethical business practices as acts for which His Judgment and punishment is swift and clear. Of the 11 specific acts enumerated as receiving reward or punishment, the Tochacha (D'varim 27: 15-26), five have to do with business activity or the challenge of money. So too, all the prophets linked financial immorality to the forthcoming destruction, both of the Northern Kingdom of Israel and the Southern Kingdom of Yehuda. These were not the actions of individual thieves or crooks against which laws, policing, and courts are sufficient. National destruction only follows when immorality, fraud and dishonesty become acceptable forms of social behavior; "corruption is when crime becomes a normative pattern". Reliance on legality alone can often be a vehicle for immoral and unethical behavior that is nevertheless legal; "Parshat K'doshim was given to prevent one from being a 'naval birshut haTorah, [evil, while keeping the letter of the law]" (Ramban). That is why part and parcel of halacha are the following ethical and moral concepts: LIFNIM MISHURAT HADIN: "Shimon, who is wealthy, has other businesses and has no dependents, wishes to open a liquor store in competition to Reuven who has been operating one for many years. By law, Shimon cannot be prevented but the court can force Shimon to waive his legal rights - i.e. to act lifnim mishurat hadin. Even according to those authorities who say that the court cannot coerce this, at least they should persuade Shimon to act lifnim mishurat hadin" (Tzemach Tzedek, Choshen Mishpat, 418:11) ZEH NEHENEH: One has a benefit while the other suffers no loss. "One whose field borders the field about to be sold has to be given the right of first refusal" [to buy it at market price] (Choshen Mishpat 175). 'You shall go in righteous ways': A person hired porters to carry a wine cask and they broke it. He seized their cloaks as payment for the damage. They went before Rava who ruled that he had to return them. "Is this the din?", asked the owner. "Yes", was Rava's reply, as it is written, "you shall go in good paths and shall keep the ways of the righteous" (Mishlei 2:20). Then the porters wanted to be paid their hire and Rava ruled that they were entitled to payment. "Is this the din?" "Yes", you shall go in good ways" (Bava Metzi'a 83a). "Do not do to others that which you do not wish others to do to you (Shabbat 30a)". This was the guideline adopted by the Jewish CEO of a major American corporation in solving the issue of headhunting of employees from competitors. "Despite the fact that the Generation of the Flood was guilty of idolatry, murder, and sexual immorality, all of which are punishable by the death penalty, their fate was only sealed by theft, which is not punishable by death. This is because theft was the beginning of the unraveling of the moral structure that led to the other sins" (Shem MiShmuel). Actually, the text there (B'reishit 6:11) reads, "And the earth was filled with CHAMAS", that is, the theft of something that is not 'shaveh p'ruta', something of little or no value. "One is halakhically liable only for the theft of 'shaveh p'ruta' or more. In that generation, each person came and took one bean from somebody's cask; 'not shaveh p'ruta', legal perhaps, but nevertheless, immoral" (Yerushalmi, Baba Metzi'a 4: 2). Amos prophesying in the Northern Kingdom of Israel shortly before its destruction complains, "They sell the poor for a pair of shoes (2:6)". This verse is usually understood to refer to the sale of the poor either down to their very shoes or even for their shoes. However, Rashi, basing himself on the root NA'AL, common both to the shoe, as distinct from the sandal that is open, and to acts of enclosure, explains that the rich would buy up all the fields surrounding those of the poor and then force them to sell their land. Although these purchases were legal, yet they were immoral, therefore they led ultimately to the destruction of the kingdom. Regarding S'dom, we are told that their destruction was justified because "the people of S'dom were exceedingly evil and sinful before HaShem" (Bereishit 13:13). "Rabbi Yehuda said, 'evil with their bodies [sexually] and sinful with their money; in the Beraita they taught,' evil with their money and sinful with their bodies'" (Sanhedrin 109a). "One who says, 'mine is mine and yours is yours'; some say this is the mark of the people of S'dom" (Avot 5:10). Their society did not deserve destruction because of the presence of criminals, but rather because unwillingness to share wealth, petty meanness, the exploitation of others and criminal behavior within the letter of the law, became acceptable social norms, even part of their legislation. The Sages taught that the first Temple was destroyed because of idol worship, sexual immorality, and bloodshed. S.R. Hirsch explains that the priests did not teach the people to consider whether G-d would be pleased with their actions and the use of their wealth. Israel was brought into a land wooded and fertile, in which they could prosper and thrive through Divine providence. Rather they chose to defile this land and to fill G-d's inheritance with their abominations. Idolatry is considered an abomination (D'varim 13:15), so is sexual immorality (Vayikra 18:24-29), and so are the use of false weights and measures (Torat Kohanim, Vayikra 19:35). All of these are caused by failing to remember the source of wealth and power. It is this failure, rather than an unawareness of the spiritual and religious benefits of being close to G-d, that consistently is held up as the cause of sorrow, persecution and ultimately galut. 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] Guest Article [11] Gimatriya [12] Person in the Parsha [13] TTReader Feedback [14] Torah from Nature [15] 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: How can we make the b'racha on n'tilat yadayim (=N"Y) in shul some time after we washed our hands, as birchot hamitzva are always recited at the time the mitzva is performed? A: The Gemara (B'rachot 60b) describes the morning b'rachot as being recited as one performs each action the b'rachot relate to (e.g. opening one's eyes, putting on shoes, washing hands, putting on tzitzit, etc.). These days, we make the birchot hashachar, which praise Hashem for providing us with our physical needs, at one time, usually at the beginning of davening. The Shulchan Aruch (Orach Chayim 46:2) provides two reasons for our present practice: our hands are dirty when we get up, making it improper to make a b'racha; some people cannot make the b'rachot themselves, so in shul the chazan says it on their behalf. Your query revolves around the question whether the b'racha on N"Y stays in its place, at the time of the washing, or also moves. The Beit Yosef (OC 6) cites two approaches to the matter. The simpler one, which he accepts (Shulchan Aruch, OC 6:2) is, as you argued, that the b'racha should be close to the mitzva. Admittedly, unlike other birchot hamitzva, the b'racha on N"Y is recited after the mitzva, as before the washing, one's hands are likely to be too dirty to make the b'racha (see Tosafot, Pesachim 7b). However, it still can be done either before one wipes his hands or soon thereafter, as opposed to after a long break (see Mishbetzot Zahav, OC 6:4). However, the Beit Yosef justifies the minhag of making the b'racha on N"Y in shul, which Ashkenazim accept (Rama, ad loc.), based on the Rashba's approach to the reason for N"Y. He says that as one embarks on the day as a new creation, he must thank Hashem and wash his hands like a kohen in preparation for these thanks. As the washing is related to these birchot hashachar, just as they are done in shul, the b'racha on N"Y is also done there. The P'risha (6:3) understands that this b'racha is not a standard birkat hamitzva. The Rosh (B'rachot 9:23) says that N"Y and its b'racha were instituted as a preparation for t'filla. Therefore, says the Chayei Adam (7,6), if one were to wash his hands when waking up and then went to the bathroom and washed his hands again before davening, it is the second washing that must receive the b'racha. While he only seems to make an issue of this when one expects to use the facilities between N"Y and davening, the GR"A (Maaseh Rav 3) says that the Rosh's approach mandates making the b'racha specifically in shul before t'filla (he appears not to require another N"Y if he does not use the facilities in between). However, the GR"A is an extreme opinion in this matter, as he accepted the Rosh so much as to require N"Y with a b'racha before Mincha and Maariv (ibid.), which we do not. In these matters, we would suggest that Ashkenazim and Sephardim follow their respective minhagim. The question is when a lot of time passes between N"Y upon arising and t'filla. The Chayei Adam suggests that the person go to the bathroom again, making the b'racha after the second time. However, the Bi'ur Halacha (to 4:1) raises the issue that, according to the Rashba, the b'racha will not relate to the N"Y that requires it, upon awakening. This appears to be an issue if a long time goes by, even if he did not use the facilities in between (see ibid.). The Rama (6:2) leans toward making the b'racha earlier in this case, whereas the Bi'ur Halacha leans toward the Chayei Adam. The safest thing, in the case of a long break, is to make to make the b'racha on N"Y at home, followed by birchot hashachar, which is the beginning of davening (Mishna B'rura 6:9). (Realize that, according to all opinions, a long time goes by between the b'racha on N"Y and Shemoneh Esrei). [2] Candle by Day Not enough has been said about the pleasure of being kind. To the contrary, so much has been said about the necessity of overcoming resistance within ourselves and strengthening ourselves to do good that we have unconsciously come to regard an act of kindness as a burdensome and almost unpleasant activity. The fact that we must overcome an initial resistance to perform an act of kindness says nothing about the nature of the act itself; it does say a great deal about the awesome power exercised over us by the evil inclination. 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 R' Baruch Mordechai Charney of Warsaw was an extremely wealthy man, who opened his home to everyone in need. People would come to eat, to sleep, to stay for days at a time. There were people who even spent weeks there, treating his home as if it were there own. Sometimes, R' Baruch Mordechai would manage to lie down on a sofa in his own home -- provided he got there before anyone else. One particular man moved into his home and lived there for weeks on end, not even knowing who owner was. On one occasion, the man approached R' Baruch Mordechai and asked him: "I see that you have been here for quite some time, so you must be familiar with things. Do you think the owner will mind if I stay here longer?" R' Baruch Mordechai, unwilling to reveal the fact that he was the owner, replied: "I've been here for some time and no one has disturbed me. I'm sure the owner won't mind if you stay on." 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 Parshat Pinchas is a transitional parsha, signifying the end of the desert period of Jewish history and the beginning of the entry of the Jewish people into our Land. Here we find, for the first time, that God addresses Elazar, rather than Aharon, as Moshe's partner, Elazar who is to be the first Kohen Gadol in the Land of Israel. The people are again counted in preparation for the entrance into the Land, while the Torah stresses that this is a new generation: none of those who had been counted by Moshe and Aharon, are still alive, except for Kalev and Yehoshua. Instructions are given about how to divide up the land among the tribes and the daughters of Tz'lofchad register their complaints about their lack of a share. In this framework, the opening section of the parsha which tells us of the reaction of God to the actions of Pinchas, seems to be out of place. However, we may understand this section as being an essential lesson about entering the Land of Israel and living in it. Pinchas was a zealot but he was not a fanatic. Pinchas understood what the situation required, even though the leaders of the people did not and they did not know how to deal with the situation presented by Zimri. Pinchas acted as he thought the situation required, endangering his life in doing so. He did not even receive legal support for, if Zimri had killed Pinchas, Zimri would clearly not have been culpable, for Zimri would have been acting in self defence. Our sages blunted the message of this story by sending Pinchas to Moshe to remind him that he himself had ruled that one should do what was required without any other considerations. It is interesting to note that the parsha also concludes with a message about the failure of leadership. Moshe had no idea about how to deal with the claim of the daughters of Tz'lofchad for a share in the Land of Israel and he turned to God for instruction. The message of Pinchas is that one should do what one thinks is right, even when others think that this is not the right thing to do. If more people had followed their conscience by coming to settle in the Land of Israel, our situation would have been very different today. It is not too late to do the right thing. Dr. Joseph Tabory, Har Nof, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [5] Parsha Points to Ponder - PiNCHAS 1) Why does the Torah wait until this Parsha to reveal the names of the sinner who Pinchas killed at the end of last week's Parsha (25:14-15)? 2) Why does G-D refer to the daughters of Tzlafchad as LAHEM, in the masculine, instead of LAHEN, in the feminine (27:7)? 3) Why does the Torah refer to Rosh Chodesh as YOUR ROSH CHODESH (ROSHEI CHODSHEICHEM), a term not used for the other holidays (28:11)? Suggested Answers Ponder the questions first, then read here 1) The Ohr HaChayim explains that G-d does not reveal the name of a sinner unless there is a specific reason to do so. The Torah is now relating the great reward coming to Pinchas for his action. One cannot appreciate why he deserves such a great reward without knowing that Pinchas did what he had to do despite the fact that the sinners were leaders and well respected people in their communities. Thus, the Torah reveals their identities in our Parsha when his reward is revealed. 2) The Kli Yakar answers that G-D used the masculine to emphasize that their inheritance included all laws and rights as if they were males. 3) The S'forno teaches that, unlike the other holidays, the Jews always observed Rosh Chodesh as a special day. They had this tradition to remind themselves that just like the moon which only shines because of the external light from the sun, so too, the light of the Jewish people is dependent on G-D shining His grace upon us. 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 The Three Weeks The Temple was destroyed because of sinat chinam - baseless hatred. We are told that it will be rebuilt because of Ahavat chinam - excessive love between fellows. We all repeat this every year - but it is so much easier to have sinat chinam - It seems like people can't live with out it. Jealousy... But maybe some lessons from this weeks portion can help us if not just a bit, to improve ourselves in this area. As we say, "Lo alecha Ham'lacha ligmor - you are not expected to finish everything, V'lo ata ben chorin l'hibateil mimena - but you are also not allowed to abandon it. We must constantly strive to improve. How can we learn about Ahavat Chinam from the portion of Pinchas? Chapters 28 and 29 - all 70 verses - deal with Korbanot, sacrifices in the Mikdash. In the verses about the korban for Rosh Chodesh it says "There shall also be one goat [presented] as a sin offering (CHATAT) to Hashem" ( Bamidbar 28:15). Rashi states that the CHATAT of Rosh Chodesh is referred to in a different manner then all other sin offerings. Here it says CHATAT LASHEM - A sin offering to Hashem. It doesn't usually say "to Hashem" in reference to this type of sacrifice. The Gemara (Chulin 60) asks this question, and gives an answer in the form of the following aggada, which also explains an apparent contradiction in Parshat B'reishit: "And G-d made the two great lights: the great light to rule the day, and the small light to rule the night" (1:16). How did two great lights suddenly change, halfway through the verse, into a great and a small light? The Gemara explains that originally the two lights, the sun and the moon, were of equal greatness. But the moon complained to G-d, saying that either she (the moon), or the sun, should be diminished, since there could not be two equal kings wearing one crown. G-d then said: "Very well, make yourself small!" The moon complained again: "Why should I have to diminish myself, just because I had a smart idea?" G-d then offered the moon, in compensation for her smallness, the consolation that she would be present at all times, even in the daytime, whereas the sun would not be present at night. But the moon was not satisfied with this: who would notice her during the day, anyway? Eventually, after further negotiation, it was agreed that, as a consolation prize, only for the New Moon would the description of the sin-offering incorporate the phrase "to G-d". Now I want to quote another Gemara (Yoma 23a), to the effect that someone who is insulted in public, but does not retaliate, or who is humiliated but does not retaliate, or who is satisfied with his lot, is like the sun in its going out. What does this mean? The Daat Z'keinim makes a connection between this Gemara and the previous one quoted. What was the sun doing all the time that the moon was complaining? He remained quiet, even though the moon, in asking for one of the two lights to be diminished, was clearly referring to the sun, and thus humiliating the sun. The sun, by not responding, merited to remain large. In fact, we can add that that is why G-d responded to the moon's request by saying "Make yourself small!" instead of "I shall make you small!" The moon made herself small by her spiteful behavior! Similarly, we can say that that is why someone who does not return an insult is like the sun in its going out -- at sunset, the sun bows out to the moon like a gentleman, and so remains big! Let us be clear about this. I am not suggesting that you should become masochistic, letting other people bully you without fighting back, or (if you will pardon the expression) turn the other cheek. The point is that someone who does not live by Torah values may be reactive, that is, he may react to other people's insults in kind. Someone who bases his life on Torah, however, does not have to react to anyone. He has his own standards and values, which are secure, and no one can dislodge him from them, least of all someone who is low enough to insult him. He would not normally insult someone, so why should he suddenly let his standards slip for such a person? In fact, someone who responds to an insult is committing a bigger sin than the original person, since he is also violating the mitzva against taking revenge! SINCE WE TALKED ABOUT the sun this week, here is a recipe... Homemade Sun-Dried Tomatoes 10 tomatoes (high flesh to seeds ratio) makes one ounce of dried tomatoes. Use tomatoes of a uniform size so they will all dry at the same rate. Trim and slice tomatoes in half. Place on raised screen,and sprinkle with a bit of salt. Place in the hot sun. Cover with cheesecloth to keep out bugs. Make sure it doesn't touch the tomatoes. Take them indoors at night so they don't get wet from the dew. It could take four days to two weeks. If you want a quicker method, bake them in the oven at 100 degree celsius for 6-12 hours. The end product must be perfectly dry but not crispy, with no inner moisture in order to avoid bacteria growth. The flavor of sun-dried tomatoes is quite intense, concentrated, and slightly salty, so a little goes a long way. Many enjoy eating sun-dried tomatoes as a snack out of hand, especially children. Although they are wonderful with pasta, you'll enjoy using sun-dried tomatoes with many other foods, including vegetables, meats, and breads. [7] from Machon Puah Fertility Preservation Unfortunately, cases arise in which the treatment for a serious illness (such as cancer) may have an adverse affect on fertility. This has led to the creation of the new and exciting field of fertility preservation. Israel has emerged as a leader in this area, with some excellent research and results. This week, we will introduce the discussion of fertility preservation in men and look forward to concluding this topic as well as covering various issues in female fertility preservation in later columns. In our sample case of a male cancer patient, standard medical practice is to freeze sperm samples prior to treatment, in order to preserve fertility. This raises a number of halachic questions, the most pressing of which is the determination of what method can be used to produce a sample. For married men there are accepted methods that do not compromise halacha and thus can be employed to produce said samples. However, for single men these methods are not available; the only available methods entail serious halachic prohibitions. Is it permissible to violate possible Torah prohibitions to produce a sperm sample? It is a universally accepted halachic fact that one is allowed (and even obligated) to do whatever is necessary to heal a terminal patient, even when the treatment involves breaking Torah prohibitions. When dealing with therapeutic procedures it is clear that this principle applies. Freezing sperm is not part of the therapy and as such, may still be forbidden. There are two answers to this question. The first pertains to the mental well being of the patient as well as his motivation to recover. A young man who is diagnosed with a serious disease and has to go through difficult (and often painful and debilitating) treatment suffers significant physical pain and psychological anguish. Learning that he may be left infertile is an added burden that he must bear. We have found that the knowledge that the patient has frozen samples set aside for use at a later date is a very comforting element in the whole process. Ensuring that whatever happens there will still be a potential to have children is a considerable relief. This comfort gives him the confidence to enter into his treatment unhindered by the added concern for his fertility. He will thus be a better patient with the potential for a more promising outcome. Freezing can therefore be considered to be part of the treatment itself, and can be permitted despite the Torah prohibitions. Answer #2 next week. 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 first perek Hillel and Shammai received the tradition from them (Sh'maya and Avtalyon). Hillel said, Be of the disciples of Aharon, loving peace and pursuing peace, loving thy fellow-creatures, and drawing them near to the Torah. Let's take the four parts of the definition of being a follower of Aharon, rearrange them a bit, and put them together to give us an antidote to that which led to the destruction of Jerusalem and the Beit HaMikdash. One must be a lover of peace and of his fellows simultaneously in order to prevent the pursuit of one goal from being counter-productive to the other. In the pursuit of peace and harmony among people, care must be exercised not to force things down the throats of those you are trying to harmonize. Love of others helps on that score. Loving peace is not enough - one must be proactive in its pursuit. And the proper way towards achieving peace among people while maintaining that love of one's fellows, is through the values and teachings of the Torah. The closer you bring people to the Torah - with all of its ethical teachings, its mitzvot, its lessons in proper inter- personal relationships, the better the chance of achieving a real peace among people - fellow Jews in particular, but all peoples of the world, in general. [9] MicroUlpan How do you say coatrack in Hebrew? MAGOD ### Tape Measure - MAGLUL - Try this one on your Hebrew-speaking friends! [10] Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva Are the Dead Aware of the Living? In memory of my student Baruch Naim z"l When we visit a cemetery or remember a loved one on a yahrzeit, we may find ourselves wondering whether the deceased are aware of us. Do they know what we are thinking about, what we are feeling? Do they empathize with our travails? Do they see our actions? Our Talmudic sages are divided over the question: What do the dead know? They offer three approaches (B. B'rachot 18a-19a). The first approach, ascribed to Rabbi Hiyya, holds that the deceased know everything that is going on in this world. Thus Rabbi Hiyya berated his colleague Rabbi Yonatan for walking in the cemetery with his tzitzit dragging over the graves: "Lift up your garment, lest the deceased say- 'Tomorrow they'll be joining us and now they mock us!'" Therefore, we are instructed not to enter the cemetery wearing t'filin or reading from a Torah scroll. According to some Poskim, it is not even permitted to enter a graveyard carrying a Torah scroll, even if this scroll is totally covered (Shulhan Aruch YD 242:4). Elsewhere a similar restriction is cited regarding the reading of Sh'ma in a cemetery (B. Sotah 43b). Likewise, we are enjoined to speak solely of matters that pertain to the deceased and avoid Torah discourse in the presence of the dead (B. B'rachot 3b). The restrictions fall under the verse: "One who mocks the poor affronts his Maker" (Mishlei 17:5). Brazenly displaying the opportunities we have for fulfilling the Divine Will mocks the enforced inaction imposed by death. Thus the deceased are aware of their surroundings and may even feel insulted, envious, and perhaps even spiteful. Rabbi Yonatan, walking through the cemetery with his tzitzit flowing behind him, was of a different opinion. He felt that the finality of death precluded any knowledge of worldly matters. Citing scriptural support, Rabbi Yonatan did not entertain that the deceased would feel any affront - or for that matter, anything at all - by his blatant tzitzit. The dead, he held, are unaware of the living. Later in the passage, however, we are told that Rabbi Yonatan retracted his original position accepting the view that the dead could be cognizant of this world. Rabbi Yonatan's initial approach may be the thrust of the declaration of another sage: "Disparaging the deceased is akin to disparaging a stone", perhaps implying that the dead know nothing of our deeds, though possibly indicating that they merely do not care. A middle position arises from an episode with the sons of Rabbi Hiyya, who traveled to their estates in distant villages. They stayed so long that they forgot the Torah they had studied and subsequently took pains to recall it. Bemoaning their unfortunate plight, one brother turned to his sibling: "Does our deceased father, Rabbi Hiyya, know about our anguish?" Despite having forgotten his learning, the other brother replied: "It is written 'His sons may attain honor and he - the deceased - will not know it' No, our father is unaware of our distress." The first brother countered: "Yet it is written, 'But his flesh will pain him and his spirit will mourn for him' (Iyov 14:22) and sages have noted that the worm is as painful to the dead as a needle is to living flesh. The dead, it seems, do sense the mortification of their bodies. Surely our father must perceive our predicament." The Talmud balances these texts: The deceased know of their own suffering, but are unaware of the pain of others. Further in the passage other exceptions are offered: Though the dead might not be fully informed of worldly goings-on, they may be updated by the recently deceased. Alternatively, Duma, the angel appointed over the souls of the departed, can announce to the deceased who will be joining them. Thus considering Rabbi Yonatan's retraction of his initial position, our passage seems to conclude that indeed the deceased are aware of at least certain worldly events. Until our dying day, we may never know for sure. Yet the great rabbinic leader, Rabbi Yehonatan Eybeschuetz (18th century, central Europe), offers an appealing solution to the problem. He begins by citing the classic Bat Kol (Heavenly voice), "These and those are the words of the living God" (B. Eiruvin 13b; B. Gittin 6b), referring to conflicting Talmudic opinions and implying that even in an argument, all positions of the Sages reflect the Divine in some way. Building on this premise, Rabbi Eybeschuetz suggests that both opinions are true in that they are referring to two different kinds of people: Some of the deceased are aware of what is occurring in this world, while others are not. Rabbi Eybeschuetz illustrates these two types: There are righteous people who live their lives caring for others, looking out for their neighbors and generally being interested in the public good and society around them. Such people continue after life to be aware of the physical world, as they were in their lifetime. There are people, however righteous in private they may be, who distance themselves from others during their lifetime. Such people find no time to consider the plight of those around them, the welfare of others or be involved in communal ventures. In death, they continue to be unaware of the physical world, disconnected from this earthly world as they always were. Rabbi Eybeschuetz avoids any value judgment between these two personalities; both may be righteous people with altruistic goals. Their worldly demeanor, however, reverberates after their death. As we go about our daily lives, it may be worth considering the proposition that our earthly conduct and interaction with our fellow man, may one day define and determine our post-death existence. [11] Gimatriya And what do you make of this? Yitzchak, Hagar, and Pinchas all have the same gimatriya - 208 (As does Nachamu Nachamu) ### One of the p'sukim that we can quote to show the terrible disregard for Eretz Yisrael by the Meraglim is Bamidbar 14:37 -- In contrast, we find the daughters of Tz'lofchad as the pardigms of Love of Eretz Yisrael. Bamidbar 27:1 (partial) -- These opposites have the same gimatriya. [12] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb Rabbi Weinreb's Weekly Column: The Person in the Parsha for Parshat Pinchas I Act, Therefore I Am Are you feeling depressed? Then dance! Feeling lazy? Work! Angry? Smile! Hostile? Act friendly! These are not merely glib bits of advice when there is nothing better to say. Rather, they reflect a deep common wisdom that teaches us that our behavior influences our emotions. When we feel down in the dumps, the best thing we can do is to pretend, however artificially, that we are happy. To smile, to dress well, to be active and enthusiastic. Acting happy is one of the best antidotes for depression. This insight into the mysterious workings of the human psyche turns out to be more than just common-folk wisdom. In medieval rabbinic literature, it is the unknown author of the Sefer HaChinuch who consistently uses the maxim, "After one's actions, one's feelings follow." For him, this psychological fact is the reason for many of the rituals of Judaism. They are designed to provide us with a pattern of activity which will implant in us a desired set of inner attitudes and feelings. Thus, for example, all of the many and detailed rituals which comprise the Passover service serve the purpose of stimulating inner attitudes of freedom and gratitude. Not only were medieval rabbis aware of this profound psychological truth, but the much later thinkers also prescribe action and activity as a way of influencing one's inner emotional life. William James, more than one hundred years ago, noted in his Principles of Psychology that outer behavior has a powerful effect upon internal emotions. In the psychological jargon of the late nineteenth century, this was known as the James/Lange theory. We all have witnessed this phenomenon in our everyday lives. We know kindergarten teachers whose babytalk and immature classroom conversational styles have influenced their out-of-school personalities, so that even in adult conversation they demonstrate a peculiar childishness. And I know personally of several shochetim, ritual slaughterers, who have consciously fought the tendency toward cruelty to animals, which their profession has instilled in them. The fact that some of the wisest women I know are kindergarten teachers, and some of the gentlest fellows around are shochetim, is simply testimony to the efforts they have invested to undoing the powerful impact of the behaviors which they perform every day. What about the soldier, the person whose task involves violence and the harming of other people? Does his behavior, however necessary to defend his life and the lives of his dear ones, change him into a violent and cruel human being? I think that the answer is yes, and I have spoken to many soldiers who have corroborated this and report feeling hardened and callous after their battlefield experiences. It is no wonder then that Pinchas, the hero of this week's Torah portion, after he thrusts a spear through the viscera of a Jewish prince and a Midianite princess, is granted the "covenant of peace". He committed a bloody act of violence, warranted only in rare and extreme situations, and that single act posed the danger of his deep internal transformation from a priest of peace to a violent murderer. The Almighty found it necessary to bless him with a special gift, His own Divine Brit Shalom. It was none other than Golda Meir, whose womanly wisdom found expression in the remark, "We can perhaps someday forgive you for killing our children, but we cannot forgive you for making us kill your children." In the context of recent battles in which the Israeli army was engaged, we must recognize that today's soldiers, to whom I have spoken, resent being forced to kill and are fully aware that violent behavior produces an inner streak of violence that must be expunged. I take this opportunity to stress what we all should know and tell the world, that the Israeli army is uniquely careful to avoid unnecessary acts of violence, and debriefs its soldiers after they emerge from the tests of battle in a manner designed to avoid the incubation of cruel psychological tendencies, and to restore sensitivity toward the lives of others. There are times when each of us must act sternly, in a tough and harsh manner. Sometimes we must discipline others and be quite strict with them. At those times, we must vigilantly avoid permitting those justified behaviors to affect who we are and how we really feel. We must struggle to retain our humanity, gentleness, and compassion, even when our outer behavior necessitates firmness and even severity. It is also very helpful to remember: That a tool is available to reverse feelings of violence that threaten to emerge in us, by acting kindly and compassionately; That we can reverse tendencies towards sloth by energetic productive activity; And that when we are depressed and emotionally down, the best available prescription is to exuberantly sing and joyously dance. [13] TTreader Feedback Dear TT, For over 10 years in TT as I remember, Pinchas's big mitzva of killing Zimri gets played down or worse. Every year the TT feels the need to mention a midrash concerning the broken VAV (of Shalom) and then goes on to say how violence is somewhat negative, implying that Pinchas should have done it in another way or something like that. I believe the sources as a whole do not give this impression. The text does not give this impression and Rashi certainly does not. Rashi explains (Bamidbar 25:11): "By zealously taking up My cause": By executing My vengeance, by displaying the anger that I should have displayed. KIN'AH always denotes glowing with anger to execute vengeance for a thing." Ibn Ezra wrote, "He was zealous like his Maker, Who is described a being zealous on this earth. Had Pinchas not acted zealously, G-d would have annihilated Israel with a pestilence in His zeal." Pinchas not only merited a covenant of peace, but the priestly gifts were named after his deeds. In Chulin 134b, the shankbone corresponds to the hand [of Pinchas]: ' He took a spear in his hand' (25:7), the jaws correspond to [his] prayer. 'Pinchas rose and prayed' (Ps 106:30). The stomach corresponded to the belly, [He drove the spear] through the woman's belly" (25:8). The Ramban comments (on 25:11), "The Torah mentions 'the name of the man who was killed' (25:14) and 'the name of the woman who was killed' (25:15) to inform us that Pinchas deserved this great reward because he killed a prince in Israel and a non-Jewish princess and in his zealousness for His G-d did not fear them." On top of all this he received the real peace prize, not the Noble Peace Prize but G-d's Peace Prize. I admit that I have not studied every source regarding Pinchas, but my studies have shown me that Pinchas was a great hero. He acted exactly as he should have. In his act he saved Am Yisroel and was rewarded for his mesirat nefesh. Yasher Ko'ach on all your great work. Sincerely, MG [14] Torah from Nature Superlative Animals Not all of the following will be obvious to you... (some will) Fastest land animals - Cheetah, to 70mph, but only over short distances. Pronghorn antelope can keep up a speed of 35mph for 4 hours. Fastest bird - Peregrine falcon can reach speeds of over 200mph, but by diving through the air, not flying. The fastest flying bird is the Racing Pigeon - about 100mph. Fastest running bird is the Ostrich, up to 43mph. Fastest swimming bird - Gentoo Penguin, 22mph underwater. Longest flying bird - Sooty Terns, can go 3-10 years without landing! Fastest growing plant - bamboo, up to 3 feet a day! Largest land carnivore - polar bear (did you know or guess this one?) Largest mouth on land - hippo Largest single animal cell? Ostrich egg. Largest eye - Atlantic Giant Squid, est. diameter of 20", more than 50cm. Loudest animal - Blue Whale. (it is also the largest animal of all - ever.) Loudest land animal - howler monkey. Greatest number of legs - millipede, number varies from species to species. The most is 750. [15] Divrei Menachem Parshat Pinchas relates what happened in the aftermath of the plague that beset Bnei Yisrael, after the people succumbed to the temptations of the Midianite women: Pinchas, the zealot, smote the chief offenders and thus tempered G-d's anger and stopped the plague. And Pinchas' passionate zealotry was consequently offset by the compensating, "Covenant of Peace" (K'tav Sofer). The notion of peace is, of course, a double-edged sword. Clearly, as a grandson of Aharon the Kohein Gadol, Pinchas must have inherited his grandfather's penchant for creating accord among brothers. He surely must have recognized that arguments can most often be solved by dialogue - and not by the sword. Yet the notion of peace, it seems, can be overstated. Indeed, uncharacteristically, Hashem now instructs Israel to consciously harass and smite Midian - and not to make sweet overtures to them. For, as the Likutei Amarim points out, it was the very peaceful approach of the licentious Midianite women that lured the people to perversions and Ba'al Pe'or. To use the Torah's turn of phrase, this "cultural interchange" was but a conspiracy (B'midbar 25:17). Shabbat Shalom, Menachem Persoff Parsha Pix Contradictory symbol of war (the spear) and peace (the dove with olive branch. Pinchas' act of "violence" was rewarded by the Covenant of Peace. It works this way sometimes. Under the dove is the insignia of a TAT-ALUF, Brigadier General. The Aluf and Rav Aluf also have the sword crossed with an olive branch, with the addition of one or two "falafels" respectively. The insignia carries the same message as the dove with the spear - we crave peace, but are ready to pick up the sword to defend ourselves when necessary. The Brit Shalom is the Kehuna, the CHOSHEN. Broken 6 represents the broken VAV in the word SSHALOM. Small 10 is for the small YUD in Pinchas. large 50 is for the large NUN SOFIT in MISHPATAN, their judgment, which Moshe brought before G-d - referring to the claim of the daughters of Tz'lofchad Bill Cosby stands for his Midyanite namesake. What other sedra would get a picture of Bill Cosby (not counting Balak)? (This is a hidden TTriddle) The calculator is for the counting of the people. The two lambs are the daily T'MIDIM, or the Musaf of Shabbat - both of which are mitzvot in Pinchas. They are also among the animals brought as the Musaf of all the Chagim (2 of 7 or 2 of 14, as the case may be). Here's another challenge: How many lambs would be offered as communal korbanot in a full Shana M'uberet (of 385 days) based only on what we learn in Parshat Pinchas? The binoculars are for Moshe Rabeinu to look out over the Land... a collection of symbols representing Shabbat (candle sticks), Pesach (Seder plate), Shavuot (Har Sinai with the Luchot), Rosh HaShana (shofar - which is also its own mitzva in the sedra, not just a symbol for RH), Yom Kippur (the scales), Sukkot (Lulav & Etrog). Then we have the nostalgic inclusion of one of the very first ParshaPixPuzzles. It reads from left to right. A candy CANE inside a musical NOTE. Which gives us KEIN B'NOT... Next is a sniper, TZALAF in Hebrew. Combined with the 1 gives us TZ'LOF-CHAD. The bear is a DOV and the piece of the multiplication table reminds us of the method by which many of us had to learn it - namely, by ROTE. All together, we have G-d's answer through Moshe to Machla, No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELOFCHAD DO'V'ROT... The bird next to Cosby is an albatross, a.k.a. a gooney bird or just a gooney - and thus it represents GUNI, one of Naftali's sons and the family name of those who descended from GUNI. (The last part of the sentence is not redundant, since sometimes we find the family name to be the same as their progenitor and sometimes there is a slight variation, as with another of Naftali's sons, YEITZER, whose family is YITZRI. The most changed name is probably PUVA, whose family are the PUNI.) The worm (under the gooney - protected from being eaten by him by the magic of the ParshaPix) is for TOLA, son of Yissachar. The compass with its needle pointing north is TZ'FON, son of GAD. The pot is from the haftara, as is the almond branch. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last issue's (BALAK) TTriddles: [1] also appropriate for 12 weeks hence The haftara of Balak (from Micha) begins: "And the remnant of Yaakov shall be in the midst of many people like dew (TAL) from G-d, like the showers upon the grass (KIRVIVIM ALEI EISEV), that do not delay for man, nor wait for the sons of men." These terms remind us of the opening p'sukim of Parshat Haazinu: "... my words shall distill as the dew (KATAL), as the small rain upon the tender herb, and as the showers upon the grass (V'CHIRVIVIM ALEI EISEV)." As such, the haftara of Balak from Micha might be appropriate 12 weeks after Balak - when we read Parshat Haazinu (on Shabbat Shuva). [2] And the oral version of [5]? Last week's TTriddle [5] was the two "geography" sedra-pairs. It was based on the oral game Geography in which each move (after the first) consists of naming a country that starts with the same letter as the previous country ends with. ISRAEL, LUXEMBOURG, GREECE... The Geography sedra-pairs are KORACH & CHUKAT and HAAZINU & V'ZOT HAB'RACHA. The oral version would refer to the names of the volumes of Mishna - the Oral Torah. Among the 63 masechtot (which provide us with 62 masechet-pairs to check), we find two pairs that behave in a "geography" way: SH'VI'IT & T'RUMOT in Seder Z'ra'im and Z'VACHIM & M'NACHOT in KODOSHIM. Back to the Written Word for a moment, among the books of Tanach, we find one Geography-pair - T'HILIM & MISHLEI. Speaking of Geography... No country can stop the game by ending in one of the two letters that no country's name begins with - W or X. (Of course, if someone plays MANACO, the only answer is OMAN. If CONGO is subsequently called, the game is over - assuming that no repeats are permitted and that you restrict moves to countries only - the game can be played with other geographic names.) But we digress... If you haven't played Geography with your children, give it a try. It's nice to revive old (almost) forgotten games. And you can try playing with Sedra names, Masechtot, people in the Torah, fruits & vegetables, people's first names... anything. Works in Hebrew and English. [3] What did Jenny say? While it is doubtful that Bil'am called his donkey Jenny, Jenny is what a female donkey is called, and Bil'am's ATON was a Jenny. What did Jenny say? Her first words were: "What have I done to you, that you have struck me these three times?" ANd in reply to Bil'am's reply to her first words, Jenny said: "Am not I your donkey, upon which you have ridden ever since I was yours to this day? Was I ever wont to do so to you?" And that's what Jenny said (or something like that). [4] Bil'am had his donkey; Balak has his horse. Explain. How much is his horse? Two answers, please. This is one of those TTriddles that people really aren't expected to solve - even the veteran TTriddle aces - but the fun is in the solution in the following week's TTriddles Report. Numeric value of BALAK is 132. HIS HORSE in Hebrew is SUSO, which also adds to 132. That's one answer to How much is "his horse"? The other answer can be found (seen) when you write the word SUSO (his horse) in Hebrew K'tav Yad, script. SUSO- how much is that? Read it - one thousand ten. [5] Torah: 47&79 (7), 79&47 (2) 47 is the atomic number of SILVER and 79 is the atomic number of GOLD. Bil'am said to Balak's emmisaries, "If Balak would give me his house full of SILVER and GOLD, I would not go beyond the command of the Lord..." And then he said it again to Balak after his three failed attempts at fulfilling his contract. When gold and silver are mentioned together in the Torah, in what order are they mentioned? 7 times, silver and gold and twice (maybe a third tome too), gold and then silver. This week's TTriddles: [1] Same phrase - exclusive here and inclusive in Ki Teitzei [2] But was he good or bad? [3] A part of Menashe's family [4] first cousins, twice removed - namesakes but one has variant [5] Discombobulated miracle-soot [6] They had Tz'lofchad and what in common? [7] This one is topped even in a Sefer Torah [8] Need a mounty? Call Sgt. Preston [9] When he left the ark he got into the lottery 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 - Please help a grieving young woman who has no resources to pay for a Matzeva for her mother. Details, Menachem: 0505-701067 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 The books in the library are now catalogued in an easy manner for you to enjoy. Please note that the Geniza is no longer in the library. Until a new, permanent facility for Geniza is set up at the Center, please do not bring Geniza to the building. The library has recently been "cleaned up" - we ask all users to keep the library clean and tidy - especially those watching videos during lunchtime. Thank you for your cooperation. The librarian, Yaacov Rosen is currently on vacation. He will return in two weeks. Those looking for (old) back copies of Tradition magazine may take advantage of the collection currently in the library. Torah Tape library The valuable collection of Rabbi Dr. Aharon Rakefet's lectures at Yeshiva University on the wisdom of Rabbi Dr. Joseph Soloveitchik has been finally labeled for your ease of use. As usual, there are many tapes of your favorite lecturers placed in alphabetical order in the tape drawers in the library. Video Library As always, for your summer viewing pleasure, please continue to come into the library. Bring your lunch (and a friend or two) to view the free videos shown from 12:30pm on Mondays, Tuesdays and Wednesdays. (video lengths vary) Music Library Many new musical tapes have been donated for your listening pleasure along with the extensive collection of CDs They can be taken out for three weeks at a time. "Knitting 101" on Wednesdays, and other events taking place in the library are advertised in Torah Tidbits... Volunteers We have a super crew of volunteers! Seven in all who diligently come in every day, without fanfare, to clean, dust, turn on the video, catalogue, attend to a borrower's needs or just greet a newcomer. Todah Rabba to the library staff and volunteers! 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 OU Kashrut in Israel Hotels and Guest houses in Jerusalem: Bayit Vegan Guest House 8 Hapisga St. (641-6402) Jerusalem Gate Hotel 43 Yirmiyahu St. (500-8505) Moriah Classic Hotel 9 St. George St. (532-0024) Ramada Jerusalem Hotel Ruppin Bridge at Herzl Blvd. (659-9999) Sheraton Plaza Hotel 47 King George St. (629-8659) Restaurants and Cafes in Jerusalem: Agas VeTapuach (Pareve/ Dairy) Bldg 6, Kikar Safra (623-0280) Israel Center Cafe (Pareve/Dairy) 22 Keren Hayesod (560-9106) Moshiko Felafel & Shwarma (Meat) on the Midrachov (535-6861) Pituyim Cafe (Pareve/Dairy) 5 Rachel Imenu (566-2899) Pituyim Cafe (Pareve/Dairy) New - Mamila Mall (500-4006) Red Heifer (Meat) 38 King George (624-0504) Taiku Restaurant (Meat/Fish) 31 Emek Refaim (566-5262) Velka Cafe (Pareve/Dairy) 5 Ibn Shaprut (566-5755) Bakeries (when bearing the OU symbol): Angel Bakeries Kiryat Moshe (658-0560) Herby's Bakeshop Beit El (997-3631) Neeman Bakeries 2 Hataasiya, Talpiot (671-7337) Catering: Jerusalem Cuisine 50 HaOren, Mevaseret Zion (533-9100) Naomi Caterers 12 Hataasiyah (679-3112) Schocketino at the OU Israel Center (560-9106) OU Kashrut in Israel is a work in progress! 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 Next Shabbaton - Shabbat Nachamu - July 31-August 1 - Shabbat Parshat Va'etchanan - Guest speaker: Rabbi Neil Winkler, Shiurim, mini-shiurim, Divrei Torah, tidbits, surveys, quizzes; 3 Shabbat meals, Oneg, Kiddush; old & new friends...Early Shabbat (5:55pm Mincha; 6:11pm Plag) Davening Shabbat morning (8:00am), 230NIS members 250NISnon-members - Call 560-9125, Remember to tell us about your housing situation, dietary needs, seating preferences... Palmach Museum Tel Aviv with Nachman Kupietzky Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel Tuesday, August 4th (after Tish'a b'Av) - Check-in 9:35am, Leaving 9:45am, Returning 2:30pm 110/120NIS - Limited to 25 participants - Sign up with Naomi, 560-9110 or 050-725-8392 LAST CALL - See the world-famous BELZ Synagogue - FRI July 10th 10:30am, 25NIS per person - Advance registration and payment required, Meeting place details upon registration - Sign up with the Travel Desk - (02) 560-9110 or 050-725-8392 Hashem's blessing of SIGHT & SOUND will be appreciated much much more after you participate in this most unusual tiyul - Since only 40 people can join with us in this fascinating trip, Reserve now for Dialogue in the Dark and Invitation to Silence a.k.a. "see with the blind and hear with the deaf"; In addition, we will visit an unusual and "unknown" museum in Holon. It contains many Egged buses that have been in use as far back as the 1930s. We will hear the inspiring history of Egged. (This time, the buses will be waiting for us instead of vice versa) Thursday, July 16th from 8:00am to 6:00pm, 120NIS members (140NIS non-mem) - 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! Did you know that there is a little museum in the heart of Jerusalem which has the heart of Gush Katif in it? Guided by Nachman Kupietzky, Join us for an hour of memories of the surgical operation which amputated our holy land's south western corner! 5 Shaarei Zedek Street, off Jaffa Rd, next to the old Shaarei Zedek Hospital - You will see videos and photos of Gush Katif, Friday, July 17th, 10:00am / Entrance fee: 18NIS Call Naomi at the travel desk for reservations 560-9110 or 050-725-8392 From Wall to Wall - From the southern end to the northern end, including the excavations at the south-western corner. The Western Wall is the longest of the four walls which support the Temple Mount with Yaacov Billig, Archeologist and Tour Guide, former Director of the Archeological Excavations of the Western Wall - Sunday, July 19th - You must register in advance, Limited to 25 people, Check-in just inside Dung Gate at 3:00pm 25NIS per person (non-members 36NIS) - Call the Travel Desk to register, 560-9110 or 050-725-8392 EIN GEDI - Join us for a wonderful 4-day vacation at the Ein Gedi Guest House - This is not just a vacation but a blessed health experience, as well SUN-WED, Aug. 30th - Sep. 2nd, 10-13 Elul - in the midst of the only Botanical Gardens in the world where people live. Price includes...admission to the world famous magnificent mineral Spa and self-service mud - all day and every day. A delightful semi-Olympic sweet water outdoor pool - hours for separate swimming for men and women, including night swimming. Entrance to the separate Dead Sea beaches. Beautiful, recently redecorated rooms with refrigerator, kettle and more, Rich buffet cuisine - Kosher Lemehadrin - Hashgacha of Rabbi Bistritzky with all products either Eida Haredit or Rabbi Landau The Longer U Stay, the Less U Pay Per Day! Prices are per person, dbl. occ. half board (Single supplement available) Deluxe rooms: New desert rooms: 4 nights, 4 x 436NIS 4 nights, 4 x 381NIS 3 nights, 3 x 450NIS 3 nights, 3 x 398NIS 2 nights, 2 x 468NIS 2 nights, 2 x 403NIS Register immediately with 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! TIYUL - with Foundation Stone Royal Frontiers - From Shaul to David - Judea and Philistia - Journey of discovery to Philistine and Judean strong- holds and borders uses current excavations to examine the formative transition period of Israel from tribes to kingdom - Gath stands between hills and sea, Tel Azeka is the great sentinel, while the Valley of Elah controls access to Judah and Benjamin, the scene of a primal confrontation that leaves its mark until today. Departing from Jerusalem, tour guide, Rabbi Asher Altshul takes you to Nebi Samuel to view the hill country, descending to the Shefelah via Kiryat Ye'arim and skirting along Bet Shemesh. Entering the Land of the Philistines, ascend ancient Gath. Prof. Aren Maier of Bar Ilan University excavations and the view in this new national park impart understanding of Philistine power. Tel Azeka on Judah's edge affords a view of two opposing cultures at the very border. Lunch! Bring your own picnic for outdoors; Or, pre-order Kibbutz Netiv Halemed Hei's lunchtime spread in their dining hall. The Elah Fortress excavation - Khirbet Qeiyafa, is led by Prof Yosef Garfinkel, Yigal Yadin Chair of Archaeology at the Hebrew University. Recently cleared hilltop and restored biblical period gate, walls and buildings, reveal life on the border 3000 years ago. See what rocked biblical scholars close up. Maybe another message from the past will be unearthed as we watch! 08:30-18:00, lv/ret Israel Center Tour walks up and down hills and over rocks. Footwear must completely cover feet - no sandals or crocs. Bring 3 liters of water per person, and tell us your lunch preference with your reservation. Adults: 150NIS children 12-18: 120NIS. The tour is oriented for an adult audience, though mature children will love the scenery and the action. Choice of four dates during the excavation season: July 12, 19, 26, and August 2 - The tour is independent of the lecture For reservations call 560-9125 - Private tours may be arranged 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 Northern Judges and their Stories with Menachem Liebtag Sunday, July 12th9:00-17:30 Hevron - The City of Jewish Activism with Ezra Rosenfeld Sunday, July 19th 9:00-16:00 In the Footsteps of Yirmiyahu with Menachem Liebtag Tuesday, July 28th 9:00-16:30 Sign up for 3 tiyulim and get a 4th one FREE The Back Page of TT867 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 16 Tammuz (July 8th) to Friday, 25 Tamuz (July 17th) Wednesday, 16 Tammuz - July 8th 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 10:45am Pirkei Avot R' Yosef Wolicki various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Berel Wein on Spiritual Reflections 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 8:15pm PLEASE NOTE TIME -Virtual Tour of Har HaBayit with Nachman Kupietzky for the eve of 17 Tammuz Thursday, 17 Tammuz / July 9th 11:00am The Last 60 Years of the Beit HaMikdash - Midrash and Agada with Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold SHIV'A ASAR B'TAMUZ - Thursday, July 9, begins 4:15am; ends 8:18pm Based on the mishna in Taanit, five calamities occurred on the 17th of Tamuz - The Luchot were smashed (the Sin of the Golden Calf), the T'midim (daily sacrifices) ceased, the breach of Jerusalem prior to the destruction of the second Beit HaMikdash (the date was 9 Tamuz for the first Beit HaMikdash), Apostimus burned a Sefer Torah, and an idol was set up in the Beit HaMikdash. Important note for 17 Tammuz (and other Fast days): If you are not fasting (for health reasons), you still have an obligation to mourn the destruction of the Beit HaMikdash. The Fast day is not "business as usual" even if you eat. It is a day that calls for introspection and serious thought, not just of the tragedies of Jewish History, but of "where to from here". Friday, 18 Tammuz / July 10th 9:00am "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Shabbat day 19 Tammuz / July 11th 5:00pm Shiur by Rabbi Tzvi Hersh Weinreb, Ph.D, Executive Vice President Emeritus of the Orthodox Union - Reflections of the first Shabbat of the 3 Weeks 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 - Now studying: LEGO, Eyeglasses, and... BONEH 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell Sunday 20 Tammuz / July 12th 9:30am Let's Study the Chumash Tonia Frohwein women 10:30am Mystical Insights into the Months of the Year Golda Warhaftig Sunday, July 12th 10:30 am - AMIT Health Lecture at the Israel Center, Guest speaker: Leora Ashkenazi - "Getting Fit, Staying Fit" not this week "Life: The Fantastic Adventure" Aharon Romm 12:30pm Hebrew for Beginners - Learn to read and converse in Hebrew and feel more comfortable when you daven Given by expert pedagogue Haya Graus, 10NIS per session 2:00pm Rabbi Ephraim Sprecher (July 12th) - Why Pinchas won the Nobel Peace Prize Note: Yehoshua Rubin's groups will not meet this week 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?" Sunday, July 12th 8:00pm - "Are the United States and Israel on a Collision Course ?", Guest speaker: Dr. David Luchins Monday 21 Tammuz/July 13th N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Melachim with Pearl Borow This week's shiur is dedicated in Memory of Dorothy Ciment z"l 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, July 13th 11:35am - "Introduction to Colors in the Torah - First step: Red & Green" Guest speaker: Dr. Steve Sattler 12:30pm VIDEO SCREENING in the LIBRARY - MON July 13 - Jabotinsky Excellent documentary on the life and work of the Zionist leader, author, orator, soldier, and founder of the Jewish Legion in World War I, the Revisionist Movement, and the Betar youth movement. (1 hr.) 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) 8:00pm The Two Temples In this powerful four-part series leading up to Tisha B'Av, David Solomon will explore the history and themes of the two temples in Jerusalem; their construction, duration and destruction. Mondays @ 8pm - July 6, 13, 20, 27 in recess Rabbi Dr. Elie Assis Details? Call Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETING: Monday, July 13th, 7:30-9:30pm with Dr. Judy Belsky Come one come all to an entertaining evening benefiting Standing Together - www.stogether.org - Contribute towards treats for chayalim all over Israel - Kosher hypnotist and mentalist and comedian Ronnie Baras will explore the depths of our thoughts; will blend humor and hypnotism, and probe the human mind using mental acuity, cold reading, stage 'magic' and suggestion; will present the illusion of mind reading and ESP. Come for entertainment, Leave amazed Monday, July 13th - 8:00pm @ the Israel Center Standing Together will be distributing ice cream, drinks and cold treats to Israeli soldiers all summer. We help you say thanks to our soldiers. For more information or if you would like to come on an unforgettable mission, email info@stogether.org - Join Standing Together's mailing list for a special discount. 40NIS at the door, 36NIS if you are on Standing Together's email list, 30NIS for pre-purchase (and students) Sponorships available - To reserve tickets: 560 -9125 Tuesday 22 Tammuz/July 14th 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 Haftara of the Week Rabbi Aharon Adler 10:15am Parshat HaShavua Rabbi Sholom Gold in recess Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The Hasmonean "State" at 60 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 July 14 Yiddish Comedy Hour - Tonight With Shimon Dzigan - More comedy sketches from the artist considered by many to be one of the greatest Yiddish comedians of all time. Hilarious bits and skits! Come and have a laugh! (with English subtitles, 1 hr.) Note: Yehosua Rubin's groups will not meet this week 8:00pm Meet the Meforshim - Rabbi Yonatan Kolatch - July 13, for Matot-Mas'ei: Travels with HaShem Wednesday 23 Tammuz / July 15th 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 12:30pm VIDEO SCREENING in the LIBRARY - WED July 15 Rabbi Zev Leff - "The Accounting After Death" 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, 24 Tammuz / July 16th 11:00am The Last 60 Years of the Beit HaMikdash - Midrash and Agada Dr. Hayim Abramson various times MINI-Shiur/Divrei Torah while you fold 8:00pm Video Reruns for those who can't make it to the Center at 12:30pm for the Video Screenings in the Library: "The Quest for the Lost Tribes (1½ hrs) Friday 25 Tammuz / July 17th 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 Matot-Mas'ei, July 18th, 5:00pm - Rabbi Ephraim Sprecher - "Why Yirmiyahu called Tish'a b'Av a festival" Sunday, July 19th, 10:30am - AMIT WOMEN Health Lecture - The Aging Brain: Enhancing Memory and Growth by Ronnie Erez, Degrees in Philosophy and Educational Psychology; CEO of BrainSpa a training program for preventing cognitive decline in older people Sunday, July 19th, 2:00pm - Special Shiur for the Three Weeks by Rabbi Ephraim Sprecher - Secret to Happiness - Explain don't complain Sunday, July 19th, 8:00pm - THE PLO, ESTABLISHED BY THE ARAB LEAGUE IN 1964, REMAINS AT WAR WITH ISRAEL Yet the American Government demands that Israel destroy tens of Orthodox communities and arm the PLO. And American Orthodox Jews hardly react. How can Public Opinion be mobilized to stop the US and Israel from arming the PLO? How can silenced [Orthodox] Jews be Organized into Action? David Bedein, Community Organizer and Investigative Reporter www.IsraelBehindTheNews.com Join us for a fascinating lecture by Batsheva Pomerantz - MON, July 20th at 11:36 am - The feature articles of Batsheva Pomerantz have been published in Israeli publications as well as Jewish newspapers around the world, and appeal to a wide spectrum of Jews. She will discuss feature writing, and talk about her recently published book To Walk Four Cubits: Forty Pieces in Honor of Forty Years in Israel Back by popular demand! For people who want to make a life-changing difference in their community The Art of Being a Dating Mentor; An introductory workshop for people wanting to help singles find the right person or guide them through successful courtships - Monday, July 20 6:45-10:00pm, 90 nis admission includes materials and ongoing "technical support" featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, J.D., M. Sc., authors of Talking Tachlis and In the Beginning, dating advice columnists, and founders of Sasson V'Simcha, a non-profit organization dedicated to helping Jewish singles marry - rsvp preferred - contact info@jewishdatingandmarriage.com WANTED: HUMOROUS CAMP STORIES: On Sat. nite, August 1st, Howie Kahn will again be hosting his annual "Motzai Shabbat Nachamu Catskill Reunion". Last year's "Borscht Belt" hotels edition which sold out quickly featured funny tales from resorts such as the Pioneer, Pineview, Grossinger's and others. This summer's event will highlight the hilarious side of sleepaway camps and we need your input. What was the most outlandish way that "color war" ever broke out where you spent your vacation? How about some interesting vocabulary that was used exclusively at summer camps? Anyone know why those drinks were called "bug juice?" Maybe we really don't want to find out the reason. Whatever, if you spent your summers in Morasha, Moshava, Lavi, Tagola, Massad, Raleigh, Hillel, Maple Lake, Aishel, Ramah, Monroe, Cejwin, HILI or others and have a funny story to share with all of us, then please contact Howie. You can send him an email at kinderkf@netvision.net.il or call him on his cell phone at 052-892-3551. And as always... "A splendid time is guaranteed for all."